less revolution has terminated in favour of liberty. The military, joined with the peasantry, have extorted a free constitution from the Neapolitan monarch; and we believe the glorious fire is spreading, and that tears like those that Filicaia shed over his hapless country, which seemed destined á servir sempre, o vincitrice o vinta, will now be succeeded by smiles of joy. HOLLAND. Religious inquiry seems awakening here. The Society formed at the Hague to defend Christianity against its present enemies, proposed the following questions: "Do the Holy Scriptures teach us that the principal end of the sufferings and death of Jesus was the improvement of the human race; and, secondarily, the forgiveness of sins as a consequence of that improvement ?" This inquiry has been resolved negatively by D. de Keizer, Professor at Amsterdam, whose work has received the prize. The Society has also ordered the reply of H. Christ. Seltenreich, a minister of Saxony, to be printed. HAÏTI. The literature of this part of St. Domingo continues to be assiduously cultivated. Amongst the publications that have issued from the Imprimerie Royale at Sans Souci, is one by the Baron DE VASTEY, [See Mon. Repos. XIV. 329,] entitled An Essay on the Causes of the Revolution, and of the Civil Wars of Haïti." CHINA. Persecution of the Christians.—A letter from a Missionary at Macao, dated the 1st of April, 1819, gives the following details of the persecution of the Christians in China :— "Every European priest," says the writer of the letter," that they discover, is immediately arrested and put to death. The same death is reserved for Chinese Christian priests. The other Christians, if they refuse to deny their religion, are tortured in the most shocking manner, and made exiles in Tartary. In the year 1819, they had in the prisons of Suchen alone, no less than two hundred Christians, who expected death or exile. A Chinese priest had been strangled, and two others were to share the same fate. In the whole empire there are only five missionaries. At Pekin they cannot converse with the inhabitants, unless they see them privately. The Emperor has declared that he will have no more foreign painters, clock-makers or mathematicians. Notwithstanding all the persecutions, the Christian religion extends, even amidst the torments of the faithful." NEW SOUTH WALES. At Sydney, in New South Wales, there are at present three public journals, and five other periodical publications. A second printing office has also been lately established at Port Jackson. They now export cattle to the Isle of France, and the market at Sydney is considered as plentiful in the different commodities of Europe, as well as of India and China. A file of the Sydney papers was lately before us, and we extracted the following paragraph from one of them, the Sydney Gazette, of Oct. 19, 1816: considering the quarter it comes from, its philosophic and philanthropic spirit will at once surprise, amuse and please the reader: "The late arrivals from England have produced very little political information, and none, it may be added, that can be considered as very interesting or important. Hence it is to be inferred that the causes which heretofore produced the many events and changes that were capable of strongly exciting the passions, have at length declined into a state of peaceful apathy, from which little emanates that can either astonish or confound.-This dearth of political intelligence we may hail as the most happy of events; while we feel pleasure in the reflection, that the columns which were before pregnant with the calamities of war may now be devoted to milder and more pleasing subjects, from which the mind may become informed, and the arts and sciences improved." ERRATA. P. 337, col. 2, line 12, for manner, read manners. 338, col. 1, line 2 from the bottom, dele the first indeed, line 1, for vindictive, read vindicative. - 340, col. 1, line 20, for their, read true. 359, col 1, note †, line 2, from the bottom, for Tract, read Translation, THE Monthly Repository. No. CLXXVI.] SIR, Catholic Custom of Kissing the Cross. Bridport, May 3, 1820. THE powers and faculties of the human mind cannot possibly be engaged in subjects more worthy of their exercise, than the nature, evidences and obligations of religion. In investigations of this kind, the greatest latitude of discussion ought to be allowed by the Legislature of the country. It may be said, that an unrestrained freedom of inquiry would produce publications, contain ing avowed or covert attacks on the Christian faith. Let this be admitted: it is an evil which the person who is persuaded of the inestimable value of Christianity, both to society and individuals, respecting "the life which now is and that which is to come,' " cannot but deplore. If, however, it be an evil proceeding from free inquiry, the same cause provides the means of its removal, and of extracting from it pure and permanent good. For one opponent of divine revelation, a score of zealous champions would be ready, if needful, to undertake its defence. By the judicious answers which the writings of the Unbelievers of the last century called forth, the evidences of Christianity have been placed in so clear a light as tend most effectually to guard the young against the conta gion of infidelity, to remove the doubts which might for a time perplex the mind of the honest inquirer, and to afford the purest satisfaction to the writings of Unbelievers, I shall now well-established Christian. The partial confine my observations to the salutary evil to which I have referred, it would influence of the investigations which be, I think, wiser in the State to per- have taken place, on different denomimit to be counteracted merely by the nations of professing Christians, within exertions of the friends of revelation, the last twenty or thirty years. It than to shackle the liberty of the press; cannot be denied, that (though some to give circulation throughout the Uni- of the old leaven still remains) they ted Kingdom to the most obnoxious are animated with a spirit of greater passages of the books complained of, liberality towards each other than forby their being read in public courts of merly. This may be attributed partly justice, and inserted in the newspapers, to free inquiry, and partly to the instiand to bring on professing Christians tution of pious and benevolent societhe odious stigma of persecution, for ties, in which both Churchmen and their punishing persons with fines and Dissenters of the several classes can imprisonment on account of their unite on common principles. Many spreading opinions respecting religion deemed erroneous. If this principle be once admitted as justifiable by the laws of reason and the precepts of the Christian revelation, who is to prescribe the exact limits of its operation? Why may it not be applied to supposed perversions of holy writ and misrepresentations of the Christian doctrine? And then what religious sect, if at any time rendered obnoxious to the Government, would hold its liberty secure? Upon this principle the avowed infidel may this day be fined and sent to prison, and the next, the sincere believer in Christianity, if either a bold or fanciful expositor of Scripture. Now, one person is punished for having too little faith, and then, another for having too much. I mean not to intimate an apprehension that this principle will be thus really acted on by our rulers, but merely to shew the danger of its admission, and the sad consequences to which it may possibly lead. Let the press be equally free for all the contending parties, and errors will be eventually detected, on which ever side they lie. Truth, we may be assured, pure, heavenly truth, will gain new triumphs, in proportion to the examination of her claims; and the result will be favourable to the cause of divine revelation, genuine piety and virtue, and consequently to the peace and prosperity of society. VOL. XV. 3 N To make no more reference to the of the members, clergy and laity of the Church of Rome in this country, are, no doubt, to a certain degree, under the genial influence of the mild and candid spirit more prevalent now than in times past among the religious professors around them. They read and think and exercise their judgment on the tenets which are the objects of discussion. The result is, that the sentiments of an English Catholic of literary attainments, are very different, I may venture to assert, from those of the priests and monks of Spain and Portugal, though professing to belong to the same infallible church. I am led to these remarks by an Exeter newspaper, containing the Address of the Rev. G. Oliver, a respectable Catholic minister, residing in that city, delivered to his auditory on Good Friday last. Part of it I shall transcribe and subjoin to this letter for insertion, if you approve, in your liberal Repository, persuaded that it will prove interesting to many of your readers. Mr. Oliver rejects with indignation the charge of idolatry and of the worship of crucifixes and images, brought against his Church by many Protestants. He declares, that "from the dawn of reason, the Catholic has been taught, that to God alone is supreme adoration due." This sentiment seems to be verging towards Unitarianism, as the next step is, that God is the only proper object of religious worship. Whatever be the practice of the modern Catholics, it is a pleasing fact, that most Protestants, reputed Trinitarian, follow the directions and model respecting prayer which Jesus Christ, our common Master, gave to his disciples, in their usual devotions; and nineteen out of twenty of their solemn addresses, are, I believe, directed to God the Father. When we consider this testimony to Unitarianism, the heterodoxy of the Lutherans and Calvinists in general on the continent of Europe, the recent accounts from India, and the spirit of free inquiry prevalent among many religious professors in North America, surely it is a fair inference, that a great change of sentiment is gradually taking place among different denominations of Christians both in Great Britain and foreign countries. The nature of this change we can be at no loss to determine; and to the Unitarian, who identifies his sys tem with pure Christianity, it is a subject of ardent hope of its universal prevalence, and of pious exultation, believing, as he does, that it will contribute to promote the knowledge, virtue, peace and happiness of mankind. The steady and persevering exertions of the friends of Christian truth and virtue, recommended by a serious, candid and benevolent spirit, and a holy and dignified conduct suited to the noble cause in which they are engaged, will prepare the professors of the gospel for a second Reformation, more important in its nature, and probably more extensive in its consequences, than the first in which Protestants justly glory. The latter, indeed, may be said to be introductory to the former, just as the twilight of the morning gradually ushers in the glorious orb of day. Then will every church in Christendom have for its object of adoration and religious worship, God the Father only. 66 T. HOWE. (The Alfred-West-of-England Journal. "It is my duty to leave the people free as the thoughts of man." ALFRED'S LAST WILL.) Exeter, Tuesday, April 4, 1820. We feel great pleasure in giving pubkissing the Cross, as delivered by the licity to the following explanation of Rev, G. Oliver, at the Roman Catholic Chapel in Exeter, on Good-Friday, March 31, 1820: "The custom of saluting the Cross has been so repeatedly explained, that I should hope it is generally understood. For fear, however, that any one should be present who is uninformed on the subject, or who knows nothing of the sentations of our opponents, I shall again Catholic religion, but from the misrepre it is not asking too much, to be allowed venture to offer a few remarks. Surely the faculty of understanding my own religion; and I am very confident that I would not make any statement which I did not believe to be strictly true. "I begin with assuming, that the public catechism of a church contains its actual doctrine. Now what is the doctrine of the Catholic Church in regard of crucifixes and images, as expounded in her catechisms? If you cannot read, apply to any Catholic child who has learned the catechism; but if you can read, consult the catechism yourself, and you will find that a decent respect is recommended to the memorials and representations of Christ and his saints— not that we believe there is any divinity or power in them for which we respect them-nor that any thing is to be asked of them-nor that any trust is to be placed in them, as the Heathens of old trusted in their idols; but because the honour given to them is referred to the prototype or thing represented. From the dawn of reason, the Catholic has been taught that to God alone is supreme adoration due, that we must worship him as our Creator, Redeemer and last end, that Jesus Christ is our only Saviour, and that nothing is granted to mankind but through the merits of his death and passion. We are expressly forbidden by our religion, as you will see in the catechism, to worship idols, or to give any thing else whatsoever the honour which belongs to God. On no consideration can we pray to relics, crucifixes or images. It would be consummate folly to address supplications to irrational and inanimate objects. This is the language of the catechism; it is clear to the meanest capacity; it conveys the Church doctrine in terms that cannot be misunderstood. It is strongly impressed upon us in our youthful age by our pastors; and the lesson is so consonant to religion and to common sense, as to be indelibly engraven on the mind and feelings. "Let me now appeal to your candour and ask, whether the Catholic clergy (if they really wished and intended to train up youth in the notion and practice of idolatry) would take such effectual pains in public and in private to give them a contrary bias, and to implant a deeprooted horror of any derogation from the honour which is due to God? Those impressions and instructions which I received in early life, I have carefully delivered to my flock. I have invariably taught, as in duty bound, that they could not, no, not even to save their lives, pay divine honours to any crucifix or image that to worship for God that which is not God, would be a crime of the blackest die, deserving the curse of heaven and earth. "Disclaiming, then, as every Catholic must, the odious charge of idolatry detesting the horrid crime as sincerely as any of our calumniators can possibly do, we call upon every honourable and Christian heart not to condemn us un heard, but to study our religion, before they pretend to refute it. We caution them, as they will have to answer for it before the judgment-seat of Christ, to desist bearing false witness against us, and to remember, that he who breaks but one of the ten commandments will offend against all.” SIR, THE May 22, 1820. HE discovery of truth is what every member of society is bound to assist in; and as the following lines are dictated purely by that object, I have no doubt they will have a place in a Journal which has the first claims to liberality and fairness. The grand test of the truth of Christianity, is the authenticity of the miracles in ascertaining, therefore, the soundness of their faith, Christians should vigilantly examine the testimony by which those miracles are supported. Of the various kinds of testimony applicable to that point, none is considered to be so unobjectionable, and to merit so much dependence, as the testimony of Anti-Christians; I mean admissions made by such persons of the truth of the miracles: and the additional value possessed by such sort of evidence is founded on this reason; that the enemies of Christianity would not have admitted the truth of the miracles on any other grounds than a decided conviction of the fact, and the absolute inutility of disputing it; although, at the same time, they would gladly deny the miracles if they had the shadow of a pretence so to do. Josephus is one of those Anti-Christians in whose writings we find some mention of the resurrection of Christ; and, if I mistake not, the confirmation of that miraculous occurrence by this writer is deemed of the highest importance by Christians. ineness of this passage in Josephus's But it appears to me that the genuwritings has a suspicion attached to it which demands the deepest scrutiny; a suspicion which must be destroyed before any just weight can be placed on the evidence of this author. It is, therefore, in the hope that some theo logian well read in the Testimonies of Christianity, may explain this mystery, that I have ventured to mention the subject: and when it is considered of what vast importance it is that the miracle to which this testimony applies, should be clearly established," I trust that some person who has well investigated the subject, may send an answer to the following observations. The passage in question, said to be written by Josephus, in allusion to Christ, is to the following effect: "This was the Christ who rose again from the dead on the third day, as the divine prophets had foretold this and ten thousand other wonderful things concerning him." Now, Josephus was either a Jew, or he was not: if he was not a Jew, then his testimony loses its chief value; because that value is grounded on his having been an Anti-Christian. If, however, he was a Jew, (and we have the assertions of all the early Christians that he was,) then it is indisputably certain, that he was not the author of the passage in question, but that it must have been a forgery; and for this obvious reason, because that passage strikes at the very root of Judaism. The Jews contended that Jesus was not the Christ; but the passage alluded to plainly recognizes him in that capacity. The difficulty which thus attaches itself to Josephus's testimony has not passed wholly unperceived. Some have tried to get over it by alleging that Josephus was an Ebionite Jew; that is, he believed Christ to be the Messiah, but denied that he was more than human. This, however, is no answer to the difficulty; for the essential distinction between Judaism and Christianity is not whether Christ was human or divine, but whether he was the Messiah or not he who confesses Jesus to be the Christ cannot be a Jew; and he who rejects that belief cannot be a Christian. It would be not less absurd to say that a passage confessing the Trinity could have been written by a Socinian, than to say that a passage confessing Jesus to be the Christ could have been written by a Jew. The Jews in contemplating the predictions of their ancient prophets, denied that Jesus was the Messiah; but Josephus declares, or is made to declare, that he was the Messiah; he plainly identifies Christ with the whole line of prophecies which preceded his coming. Thus Josephus is placed in the character of a Jew, striking at the foundation of his own religion a circumstance which obviously creates a suspicion that the passage in question must have been a forgery, slipped into his writings by some impostor: and what seems to favour this suspicion is, that scarcely in any other part of his writings does Josephus make ny allu sion to the subject; although had he believed the resurrection, and that Christ was the Messiah, one would naturally imagine he would often allude to a subject by far the most important of any in the annals of his country. Excepting, however, this one passage, one would scarcely know from Josephus that such a person as Christ ever existed. But what makes the passage to look still more like an interpolation is, that there is nothing immediately preceding or subsequent to it, which might be supposed either to lead the author to mention it, or to follow it by any matter connected with the subject. The passage stands solitarily by itself. It is of the more importance that that these difficulties should be obviated; because if the suspicion should remain that this passage is a forgery, no one can satisfy himself to what extent the system has not been carried. If a forgery be practised in one instance, it may be in a hundred, for it does not necessarily follow that it must be confined to this instance in Josephus. SIR, W R. C. Hackney, February 10, 1820. ITHOUT having mixed with any sect or party, I have been a silent, but not inattentive, observer of the passing events that have lately so much agitated the public mind, and they have led me to a train of reflections, which, if you should tl 'nk them worthy of a place in your luable Repository, I will thank you to mit. In the opinion of the most ca id and judicious, the cheap publicatio of Carlile and others, have had a strong tendency to inflame the passions of the more ignorant and lower orders of the people, already smarting under privations from the want of employment; to destroy in them a belief in the Christian religion and submission to the laws of their country. To stop this torrent, which threatened to overwhelm the peace and security of the nation, Government, as the guardian of the public tranquillity, seems to have thought there was no remedy but the powerful arm of the law. In opposition to this remedy it has been strongly contended both from the pulpit and the press, that Government |