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and usages of any particular church which they might happen to visit.'— 3. By respecting and supporting discipline wheresoever and by whomsoever, within her pale, inflicted.'-4. By holding ministerial, and christian communion with all true churches, as opportunity offered.'

Under this head, the Dr. brings forth a quotation from the 'Constitutions' commonly called Apostolic,' which we think. makes rather against him. In the event of a stranger making application to any church for admission to a participation in its privileges, the deacon is directed to ascertain not only that he is sound in the faith,' but also that he is one of accord with the church in the things of the Lord.' It would seem very clear that this last phrase must mean something more than being sound in the faith;' and many will be apt to suspect that it may bear the very meaning against which Dr. Mason is contending. It is rather strange that it should have escaped his quick and penetrating mind, that this passage may be fairly understood to imply a more perfect and minute agreement than one which should include merely the few and simple fundamentals of the christian faith. This portion of the volume closes with the following expressive language.

'Here then we take leave of the primitive church. Even in the fourth century many grievous abuses had sprung up, grown rank, and brought forth their poisonous fruit, especially in her worship and government. The policy of CONSTANTINE which secularized her form; his profusion, which corrupted her virtue; and the meretricious attire which banished her modesty, prepared her for rapid infidelities to her LORD, and for her final prostitution to the MAN OF SIN. From the fifth century may be dated that career of shame which, particularly in the Western empire, she ran, with wild incontinence, through the night of the "dark ages;" until she was branded from above as the "MOTHER OF HARLOTS, AND ABOMINATION OF THE EARTH."

We cannot follow Dr. Mason through his Third Class of facts, which are too interesting, as well as too voluminous for abridgment. He refers to the confessions of the various reformed churches, in proof of his positions, and mingles with this dry detail, many shrewd reasonings and eloquent appeals. He terms Knox, the Scottish Elijah, and Calvin

the PAUL of the reformation. Had any thing been wanting in his own writings, in the opinion of his contemporaries, in his influence with the political and ecclesiastical cabinets of protestant Europe, and in the dread and terror of the papists, to evince the greatness of this extraordinary man, it would have been supplied by the rancorous malignity which assailed him during his life; and which has been hardly, if at all, abated by his death. His very name seems at this day to blister the tribes of error in all it gradations, and to form a solitary exception to the reverence which the world entertains for departed genius. More than two hundred and fifty years have elapsed since he went to join the Apostle whom he so much resembled, in the kingdom of God; and there is hardly an enemy to the truth, of whatever size, who does not think it incumbent on him to derive importance from "a gird" at the memory of Calvin.'

A most interesting narrative is given of the proceedings connected with the Polish Consensus, and of the persevering efforts of the French Protestant Churches, to effect a general harmony of Christians upon such broad grounds, as to include even Arminians; at least the project expressly reckons among the points to be omitted,' the subtle opinions broached by VAN ARMIN about free will, the saints' perseverance and predestination.' And our excellent bishop Hall, in the very synod of Dort, exclaimed'What have we to do with the disgraceful titles of Remonstrants, Contra-remonstrants, Calvinists, Arminians? We are Christians, let us also be of one soul.' In a note upon this passage, Dr. M. very justly remarks, that these epithets then bore a very different sense from their present acceptation; they were then used as terms of rancour and rejection; they have now become technical terms, and convey very complex ideas with more brevity and precision than could easily be done by a periphrasis.' The history of the renunciation of the great Protestant principle of communion by the Established Churches of England and Scotland, and of its maintenance by the Westminster Assembly, is written with a masterly hand. Referring to the first of these, Dr. Mason gives way to the indignant feeling occasioned by the remembrance of her oppressions.

To those who are acquainted with the history of this disasterous period, it would be superfluous to detail the mercies of Laud, and the mysteries of the Star-Chamber. Suffice to observe, that the contests in the church of England between the high-handed conformists and their demurring brethren, furnished proof, and not refutation, of the doctrine here advanced in favour of Catholic communion. No whim, nor abuse, nor corruption, which they were not required to approve, severed the Puritans from the Established Church. They grieved, they mourned, they expostulated, about things which afflicted their consciences, but they thought not of separation. Had they been allowed to exonerate themselves from the charge of countenancing what, in all sincerity, they disallowed; or had they not been commanded to belie their conviction by an explicit approbation of what they abhorred, the name of dissenters from the Church of England had never been known. Un-episcopal in their judgment they certainly were, as were all the continental Protestants, and all the fathers of the British Reformation. They disliked, they loathed, certain exterior observances; but still, had they been permitted to dislike and to loathe without exhibiting public disturbance-had they not been required to deny what they believed to be truth, and to profess what they believed to be falsehood—had not the price of their peace in the Establishment been rated so high as the perjury of their souls before God, they had never been separated from the Church of England. As it was, they did not retire, they were driven from her bosom; and they have thus left upon record their testimony of martyrdom to the sacredness of that communion which belongs to the church of God, and to the criminality of dividing it upon slight pretences.'

Into the dispute respecting the meaning of the phrase 'Communion of saints,' it would be impossible for us to enter, without

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mutilating the clear and distinct, yet brief and weighty statements of Dr. M. This we feel no disposition to do; and shall therefore satisfy ourselves with remarking, that here at least we generally agree with him, and that he has successfully opposed hard arguments to Aquinatic distinctions. We subjoin the doctor's own summary of this important section.

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The preceding pages are believed to have shown, that the communion for which they plead is enjoined in the word of God-was understood to be so enjoined by the Apostolic and primitive church-was acted upon under that persuasion-was contended for in opposition to every sort of sectaries-was asserted, and the doctrine of it inserted, in the briefest summary of faith ever current in the churches, the apostles' creed-was maintained at the revival of the cause of God and truth at the Reformation —was practised to the greatest extent in the best of churches in the best of times-was cordially received by that venerable representation of evange lical interests, the assembly of divines at Westminster-is in perfect unison with the known convictions and conduct of the most glorious champi ons of the cross whom England ever saw-was not only received, but is formally, explicitly, and fully maintained in their profession of faith-has been re-asserted and vindicated by the church of Scotland thirty years before the Secession-and stands, at this hour, a conspicuous part of the solemn, public profession of churches, which, on both sides of the Atlantic, have originated from her.'

Part the Third-' A review of objections'-does not fall short of the ability displayed in the former sections of the work; it is, however, even less susceptible of compression, and we must here content ourselves, with a simple reference to the original, the republication of which we have been given to understand, since we began this article, may be shortly expected.

Part the Fourth-The consequences of sectarian, as opposed to catholic communion'-is the concluding chapter. Dr. Mason points out these consequences, in relation to ourselves-to the church of God at large-and to the surrounding world.' Whatever may be thought of his arguments, the force of eloquence with which he urges them will be denied by none. There is a powerful energy, an overwhelming vehemence in his reproofs and expostulations, that seem to bear down his antagonist. It might be easy, perhaps, to detect minor faults in the style and manner of this able work, but we have no disposition to apply this inferior sort of criticism to powers of such richness and magnitude. Dr. Mason's mind is of a bold, determined, and elevated cast; he possesses the eloquence both of words and argument, though not in equal perfection, yet in powerful combination; and with these rare excellences it is perhaps a natural defect that his strength is sometimes injurious to just refinement, and that his language is sometimes forced. We shall conclude this article with the peroration of his work.

In very deed, sectarians are christians in disguise. Sectarian distinctions are masks; sectarian champions, ecclesiastical knights covered with their armour, themselves unseen. The masks are of all hues and all features. They must be removed before you can perceive that the combatants are of one species. Sectarianism stripped off, you see the christians. You discover the indentity of race-the family features-those beautiful features in which they resemble their Father who is in heaven, and are "conformed to the image of the first-born among many brethren." 'Blessed likeness! enchanting loveliness! Are the painted earth-made vizors which conceal the "human face divine," and substitute in its room their own deformed and forbidding visiges, worth the price they cost us? worth the conflicts which have all the pains of military warfare without its recompense, and all the hardihood of chivilry without its generosity? worth the broken unity, the blighted peace, the tarnished beauty, the prostrate energy, the humbled honour, of the church of God? Ah no! Our hearts feel that they are not. What then remains but to lay aside our petty contests? to strike our hands in a covenant of love—a ‘holy league,' offensive and defensive, for the common christianity-to present our consolidated front to the legions of error and death, and march on, under the command and conduct of the captain of our salvation, till the nations mingle their shouts in that thundering Allelulia-" The Lord God omnipotent reigneth."

We now take our leave of this able and impressive writer. Whatever may be thought of his general arguments, there can be no question concerning the skill with which he has conducted it; and whatever may be the fate of his main positions, all sincere christians will join with him in deprecating that mutual jealousy and alienation of spirit, which have so long subsisted among men formed to admire and love one another. Sectarian fires,' says Dr. Mason,' put out christian light:' it is however some consolation, that the day will come when christian light shall for ever extinguish sectarian fires.

Ecclectic Review.

FOR THE PORT FOLIO.

AN INTRODUCTORY LECTURE ON CHEMISTRY.

BY PROFESSOR COOPER.

By the politeness of our able and indefatigable friend, we are enabled to present another Lecture on chemistry to the readers of the Port Folio. This science mingles itself so closely with the sources of all our pleasures, our comforts and our wants, that every opportunity should be embraced which promises to extend its usefulness. Mr. Cooper's acquisitions are so various and profound, that he seems to be peculiarly fitted for the undertaking in which he is now engaged a task in which the aridity of science must often be relieved by the felicity of description or the sallies of wit.

To the citizens of Philadelphia, it is suggested, by one who feels not only a personal regard for the individual, but an interest in the welfare of the community, that his claims are not to be slighted who combines amusement with instruction, and teaches us how to please and how to live.

If the lectures of sir Humphrey Davy can attract not only the science, but the fashion and the beauty of London to the Royal Institution, may we not hope that the wonted good sense of our city will display itself by securing among us the residence of so valuable an addition to our society!

The course of Chemistry to which this lecture is introductory, will be different, in some degree, from those I have already given. As it will be offered to a miscellaneous audience of both sexes, it will be incumbent upon me to show what inducements of amusement or instruction such a course of Chemistry can present to those who are invited to attend: in what way it can interest those who are disposed to acquire knowledge, and why it ought to enter into the studies of the present day.If in forming a reply to these inquiries, I should run into a panegyric on the science I profess to teach, it will not be surprising. Those who contemplate most nearly a subject that interests them, will naturally be apt to dwell on its importance; and to see, or to fancy, beauties in the pursuit of it, that escape the eyes of common observers. Of this tendency to panegyric in the Lecturer, the good sense of his audience will be sufficiently aware: still, he feels persuaded that after all the deductions which may be made from this consideration, sufficient motives will remain to recommend these studies.

Chemistry is the art of investigating and ascertaining the peculiar properties of the individual substances which nature presents to our observation-those properties that each possesses in exclusion of every other substance those properties by which each substance is characterised. It is the art of taking to pieces, of decomposing substances, into their constituent and elementary parts-of recomposing them—of ascer taining their various modes of acting upon each other-of discovering to what useful purpose each of them may be applied, by thus tracing the properties that each possesses.

This is the art of Chemistry. As a science, it teaches the general laws to which the properties of substances may be referred, and which serves to guide the processes of the chemist in his investigations. From these investigations, no substance in nature within our reach, is excluded.

If this be, as those who are competent to judge, well know it is, a fair account of the objects and pretensions of chemical science, is it any wonder that it lays strong claims to public attention, or that I should

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