of mercies and kindness; and, above all, put on Charity, which is the bond of perfection.

Charge to Ministers at Bridport.

PHILIP FURNEAUX was born, 1742, at Totness, Devonshire; he was educated by Dr. Jennings, whose Lectures on Jewish Antiquities he afterwards gave to the world. Finishing his studies, be became assistant to the Rev. Henry Read at St. Thomas's Chapel, Southwark: here he continued three years, when he removed to Clapham. For many years he was associated with Dr. Prior in the Lord Day's Evening Lecture, Salters' Hall, where he preached to a full and attentive auditory. His delivery, though not exactly accordant with the rules of elocution, commanded the ear and the heart. After having supported a public character with reputation for upwards of thirty years, he was laid aside by a violent and incurable insanity!! His talents and attainments were of a superior order, but his memory wonderful. When the cause of the Dissenters against the corporation of London, on their exemption from serving the office of sheriff was brought into the House of Lords, he carried away and com mitted to paper the long and admirable speech of Lord Mansfield! This brought him acquainted with his Lordship, who ever after highly esteemed him, even contributing to the subscription by which he was supported in a private madhouse the remainder of his days. Dr. Furneaux published several excellent single sermons and pamphlets, especially his

masterly Letters to Blackstone on his Exposition of the Act of Toleration. He, as one of Coward's trustees, was a zealous friend to the academy originally under Doddridge, and now at Wymondley, suggesting many liberal improvements. His tomb may be seen in Bunhill Fields.

84.

RICHARD PRICE, D.D. F. R. S.
DIED 1791.

IT has been said, that if Christianity came from God, it would have been taught the world with such clearness and precision, as not to leave room for doubts and disputes. It is wonderful to me, that any person can mention this who believes the doctrines of natural religion, or who has read the defences of Christianity. Has the Author of nature given us reason in this manner, or even the information we derive from our senses? Is it possible, while we continue such creatures as we are, that any instruction should be so clear as to preclude disputes? Supposing the Deity to grant us supernatural light, are we judges what degree of it he ought to give, or in what particular manner it ought to be communicated?

The animosities, persecutions, and bloodshed, which the Christian religion has occasioned, have been urged as objections to it. This, likewise, cer

tainly should not be mentioned till it can be shown, that there is one benefit or blessing enjoyed by mankind, which has not been the occasion of evils. How easy would it be to reckon up many dreadful calamities, which owe their existence to knowledge, to liberty, to natural religion, and to civil government? How obvious is it, that what is in its nature most useful and excellent, will for this very reason become most hurtful and pernicious when misapplied or abused? Christianity forbids every evil work. Its spirit is the spirit of forbearance, meekness, and benevolence. Were it to prevail in its genuine purity, and be universally practised, peace and joy would reign ever more! Uncharitableness, priestcraft, contention, and persecution, are evils which have taken place among its professors, in direct opposition to its scope and design. Is it not then hard, that it should be made responsible for these? Has it not a right to be judged by its genius and tendencies, rather than by any mischief, which blindness and bigotry, and the love of domination have done in the Christian church? For my own part, when I contemplate the horrid scenes which ecclesiastical history presents to our view, instead of feeling disgust with Christianity, I am struck with the divine foresight discovered by its Founder, when he said, I am not come to send peace on earth, but a sword; and led to a firmer faith, arising from a reflection on the warning given in the scriptures, that an apostacy would come, and a savage power appear, which would defile God's sanctuary, tram

ple on truth and liberty, and make itself drunk with the blood of saints and martyrs! Dissertations.

RICHARD PRICE was born at Tynton, Glamorganshire, 1723, educated at Neath, and afterwards removed to the Rev. Mr. Eames's academy in London. His father, a rigid Calvinist, finding his son one day reading Dr. Clark's Sermons, flung them into the fire! On finishing at the academy, he became domestic chaplain to Mr. Streatfield, Stoke Newington, assisting Dr. Chandler and other ministers in the vicinity of London. In 1757 he settled at Hackney, and next year resided at Newington Green. He now published his profound Review of the Questions and Difficulties of Morals. In 1767 came out his admirable Dissertations on Providence, Prayer, a future State, and Miracles. In 1770 he was chosen to the Gravel-Pit Meeting, Hackney, and the next year printed his masterly tract on Reversionary Payments. In 1776 he gave to the public his Observations on Civil Liberty, with reference to the American war, for which, in a gold box, he received the freedom of the City of London. In 1778, he carried on a controversy with Priestley on Materialism and Necessity, conducted with candour and ability. In 1786 appeared an incomparable Volume of Sermons on the Christian Doctrine. Here he justly maintains that CHRISTIANS of all parties, however they may censure one another, or whatever opposition may seem to be in their opinions, are agreed in all that is essential to

Christianity! But his celebrated discourse on The Love of our Country, 1789, drew on him the indignation of Burke in his Reflections on the French Revolution, which he repelled with a manly integrity. He died, 1791, in the sixty-eighth year of his age. An immense number of distinguished public characters attended his interment in Bunhill Fields. Mrs. Chapone pourtrayed his character, under the feigned name of Simplicius, with a beautiful accuracy. He was, indeed, one of the greatest and best men that ever lived.

85.

ROBERT ROBINSON,

CAMBRIDGE. DIED 1791.

WHY do you not persecute, at least, with the tongue, those monstrous Unitarians? Because I have no warrant from Christ to do so; nor the least inclination to forge one. This is well enough: but why do you praise them in every company? Because a mistaken man may merit praise for that very industry which hath led him into an error; and for that integrity which makes him, against his interest, support it. But what occasion is there to keep company with them, and to maintain an intimacy with them? Because on every other article they edify me, and on this we agree to differ. In the possession of this truth, I think I have the advantage of them. In regard to many others, I am not worthy