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from Manchester to York." For his consolation I inform him that York College is in a flourishing state, the students being numerous, the supporters of it most respectable, and the tutors men of talents, erudition and piety. I have not the honour of knowing either of them personally; but the Reply of the Rev. Charles Wellbeloved to Archdeacon Wrangham, (bishops and archdeacons, says the Edinburgh Review, being the natural enemies of Unitarianism,) may be pronounced a lasting monument of his zeal and integrity. I am not here advocating the truth of any of the isms that have embroiled and cursed mankind.

In a similar spirit of chivalrous triumph Mr. Adam announces the demolition of Unitarianism by Magee in Ireland and by Wardlaw in Scotland. But unfortunately there exist at this time respectable congregations of Unitarians, meeting in newly-erected chapels the one at Glasgow, un der the Rev. Benjamin Mardon the other at Edinburgh, under the Rev. John Squier-the two principal cities of North Britain. Of Ireland I know nothing, except that from a letter lately addressed to me by an intelligent and liberal divine of the North of Ire land, thanking me for my Sketch, I learn that there are half a million of Presbyterians in that country imbibing the spirit and treading in the steps of Abernethy, Leland and Duchal; there fore friends of free inquiry and of Christian charity. They must abhor all uncharitableness and bigotry.

I shall now advert to the Rev. R. Adam's account of the Protestant Dissenters, especially his sketch of the Presbyterians, on which the " pi tiless pelting of the storm" falls with distinguished severity. His words are these:"The glory is now departed from their Israel, for whilst most others around them are making rapid advances towards a re-exhibition of the best days of Christianity-the fer vour of their zeal is abated-their divinity has become cold blooded, and an orthodox Presbyterian among the writers of the present day, it will be difficult to find."

This account is taken from Bogue and Bennett's History of the Dissenters, of no authority whatever, and which even their own party has aban

doned to oblivion. And yet upon the bare assertion of this disreputable work, is the body of Presbyterians, the most respectable of all the classes of Protestant Dissenters, for talents and learning, for benevolence and piety, consigned over to execration. In compliment to the truly venerable Dr. Abraham Rees, he is, in a note attached to this caluminious paragraph, stated to be at the head of this ruined and desolated sect in London; thus reminding me of the awful spirit which poets feign as presiding over Stonehenge on Salisbury Plain, frowning in solitary grandeur on the barren heaths and dreary prospect of the adjacent country!

But the attention of the reader must be turned to the practical use which the Rev. R. Adam makes of the diversity of sentiment, prevailing to so sad an extent among Protestant Dissenters. He immediately subjoins,

"Here I cannot avoid observing the great use of articles of religion for preserving a church in its original purity. The English Presbyterians originally held the doctrine of the Westminster Confession of Faith as firmly as their brethren of the now Established Church of Scotland; they were formerly as steadfast believers in the doctrine of the Trinity as they are, or as the members of the Church of England, and there were among them men who did honour to the Christian name!" But is it not a notorious fact that, concerning the meaning of these said articles of religion, the clergy themselves are not agreed, and at this time are filing off in two distinct bodies from each other, under the respective appellations of the Arminian and of the Evangelical Clergy? So far from uniting, it is a bone of contention, the brand of discord, and subversive of that unanimity which has always been sought after, but never can be obtained. The imposition of articles of faith is the source of numberless perjuries. The creed of an established church is not the child of conviction nor the offspring of free inquiry. It is the result of necessity, generating the silence and tranquillity of the tomb!

The late Rev. Andrew Fuller edited An Account of the Sects and Denominations of Christians, a few years ago,

by Hannah Adams, of Boston-in itself a respectable work. But the Editor's additions were disgraced by the infusion of party spirit, and especially by an Essay, prefixed, on Truth; the object of which was to recommend his own opinions, and proscribe those of a contrary description. I am glad to find that, on the republication of the English edition in America, Mrs. Adams omitted this said Essay on Truth, a proof of her good sense and impartiality. This I learned from the recent Editor, Mr. Thomas Williams, who has acted honourably in conveying the curious fact to the public this side the water. He would have derived still more credit by omitting the Essay altogether, not distrusting the sacred energies of truth, which is best elicited by a full and fair investigation of the New Testament. It is remarkable, that the celebrated Joseph Berrington, a Catholic priest, in the year 1811, wrote me a letter, thanking me for the Sketch, under the persuasion that the endless diversity of opinion there delineated, shewed the incontrovertible necessity of an Infallible Head, -the only legitimate Parent of uniformity in matters of religion. Now, mark, here is a triumvirate of divines: Andrew Fuller, a Protestant Dissenter, with his Essay on Truth; Robert Adam, a minister of the Church of England, with his Articles of Faith; and Joseph Berrington, a Catholic priest, with his Infallible Head, attempting to fetter free inquiry, and put down rational Christianity. Thus it is that the Bible Society is reprobated by a learned bishop for giving away the Sacred Scriptures without note or comment, whereas the Bible should be given away only with a Common Prayer, which, neutralizing the contents of Holy Writ, produces a finished Churchman, at once the admiration, the blessing, the perfection of mankind!

That the Rev. R. Adam should have thus committed himself is matter of astonishment. Indeed, after his high pretensions to moderation, he does add, "I have had particularly in my eye the instruction and benefit of the young of both sexes, who are less able to judge of themselves. I have ventured to make occasional remarks on some doctrines and opinions which

Be it so ;

it was my duty to state." but then relinquish all claim to having observed the strictest impartiality, so that even Reviewers cannot discover the author's sentiments, when his antipathy against all Anti-trinitarians rages with an uncontroulable fury. With such inveterate prejudices, how can the writer express a hope that his work "will be found of a beneficial tendency-that it may be safely introduced into all schools and seminaries of useful learning-and, in particular, prove a suitable companion for the students of our universities"? This indicates either an awful instance of self-deception, or must be pronounced as an imposition on the world. As author of the Sketch of the Denominations of the Christian World, I shall conclude with an extract, with which the Rev. R. Adam closes his Preface most inconsistently, taken from a learned and amiable divine, Dr. George Cook :-"I have endeavoured to keep my mind as far as possible from all bias. How far I have succeeded it is not for me to determine; but I trust that I have been uniformly guided by the love of truth, by the desire of more closely uniting those who are already partially united as to the most interesting subjects that can fix our attention; and by the earnest desire not to make a single observation which could imply any doubt upon this point; that in most communities of Christians, and under all diversities of ecclesiastical polity, there are many who may be venerated as lights of the world, who are sincerely devoted to the blessed cause of pure religion, and who, although now separated and unknown to each other, shall, through that Master whom they delight to serve, meet in heaven."

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As the Trinitarian publication advocates the deity of Christ, the personality of the Holy Spirit, and the atonement of Jesus Christ,-the answer should contain lucid proofs of the Divine Unity, the subordination of the Messiah, the impersonality of the Holy Spirit, and salvation of the free grace of God. Perhaps selections from Yates's Vindication of Unitarianism and Sequel, Marsom's Impersonality of the Holy Ghost, Wright's Anti-Satisfactionist, and Madge's Sermon on the Atonement, would furnish a very cogent reply; but as Belsham's Summary View of Unitarianism in the second part of his Calm Inquiry, and Fox's Sermons on the Voice of Revelation and on Popular Objections to Unitarianism are invaluable works on those subjects, a CONSOLIDATION of the whole, condensed into a small Compendium, is highly desirable. The Editor of the orthodox publication above-mentioned seems in his preface to deny the name of Christian to Unitarians should this pitiful malignity be thought to deserve an answer, more than is necessary to rebut the Islander may be found in Aspland's excellent sermon on "The Unitarian Christian's Appeal to his FellowChristians on the Christian Name."

If persons in general could be induced to hear both sides of theological questions, and to read the answers to Trinitarian calumnies, Unitarianism would be much more prevalent. Educated as I was in "the straitest sect" of orthodoxy, I became a Unitarian from a careful perusal of the controversy between Wardlaw and Yates; though strongly prejudiced against "Socinianism" when I began to study the subject. The arguments and proofs in Yates' powerful Vindication of Unitarianism, and in his incomparable Sequel, made me an unwilling convert to the force of truth; and upon some gentlemen whom I well know, and one friend whom I highly esteem, a similar effect was produced by the reading of those works. Much

as I have suffered in a pecuniary way from becoming a Unitarian, and acutely as I have felt the reproach of relatives and friends, (and none but those who have been placed in similar circumstances can tell how keenly reproach comes from such characters,) I cannot repine while consoled by the mens sibi conscia recti.

It is well known that the whole of the controversy between Wardlaw and Yates, or between Horsley and Priestley, is not generally read by "the orthodox ;" and that they confine themselves to Wardlaw and Horsley, instead of attending to the equitable aphorism "audi alteram partem." I think, however, that a Compendium of Unitarian doctrines, with the arguments and proofs by which they are supported, about the size and price of the "Concise View," would meet with their attention: it would certainly be read by hundreds who will not wade through volumes. And as strenuous efforts are making to spread the summary of Trinitarian doctrines, I trust it will be seen that Unitarians can display equal zeal in the cause of truth and righteousness.

Cordially wishing the spread of "pure and undefiled religion before God, even the Father," I remain, &c. Προσήλυτος.

P. S. Would it not be worth while for the London Unitarian Society to print the text of Griesbach's Greek Testament? The two volumes are too dear for some who would be purchasers, and many prefer the simple text "without note or comment." It would be then about the size and price of a school Greek Testament, might be used also as a school-book, and would undoubtedly have a great sale as such, besides being very acceptable to all who wish to have the pure original. Such a publication would be serviceable to Unitarianism, as it would effectually expose the disinge nuous artifice of those Editors of the Greek Testament who have inserted Griesbach's name in their title page, without regarding his text, and would more generally spread that edition of the Greek text, which real scholars of all parties now admit to be the most correct.

Critical Synopsis of the Monthly Repository. By an American.

For March, 1824.

Conclusion of Professor Chenevière's Defence. This indeed is a most spirited and able article. I do not know that there is too much warmth in it, considering all the circumstances.-The contrast between Christianity and Methodism would make a fine tract for distribution. I do not recollect any composition where the peculiar merits of the two sides of the question are more happily summed up. It were to be wished that the Professor had subsequently gone into some detail as to the relative strength and prospects of parties in Geneva.

Mr. Cogan in Reply to Mr. Sturch, appears to me in most points to have conducted a successful defence. I had not read this reply when I made my remarks on Mr. Sturch's strictures, and am happy to perceive some traces of coincidence between Mr. C.'s thoughts and my own.

The suggestions of B. in the next article I should presume are quite unanswerable.

Mr. Flower's recommendations are worthy of being adopted, and the principle of them extended to every crroneous translation or difficult passage which occurs in the public reading of the Scriptures.

Vindex receives all my sympathy, not only in point of deep respect and regard for a lady of Mrs. Hughes's character, but also in the firmness with which he has remonstrated against her mistaken zeal.

Cornish Correspondence. I had run through this portion of it when I made my remarks on the last Number, and have not much more to say. I would ask Mr. Townsend whether he would not confidently rely on the atonement made by the sacrifice of a human being, if God had appointed such a method of remitting the sins of mankind. Allowing that the Scripture contains the doctrine of an Atonement by Jesus Christ, yet there is no fact in existence more indisputable, than that the Scriptures give not the least shadow of intimation that the Being who makes the atonement must be necessarily and for that purpose divine. The truth is, that the

two doctrines of the divinity of Christ and of the Atonement have been unwarrantably used to bolster up each other. Even if they were both true, there is not, according to the Scripture, the slightest connexion between them. Those who believe in both, may fancy, indeed, such a connexion, and devise some reasons for it, such as the infinite nature of sin requiring an infinite atonement, and the like. But in vain do I search the New Testament for a justification of these devices.

Summary of the Controversy by I. W. Very fair for a Unitarian; who has a right to present the subject in the most favourable light he can for his own side, without perverting or misrepresenting the facts. Certainly, a good deal can be picked out of Mr. Le Grice's correspondence, which will not tell well for that zealous and apparently conscientious gentleman. But a correspondent of the Christian Observer might undoubtedly present a very different view of the matter. Fortunately, the cause of truth is not identified with that of any local squabble.

Brevis on the Athanasian Creed. The object of this satire is undoubtedly fair game. But we Unitarians have gained nothing, I think, by mockery. We should not like to see it turned upon ourselves. The strain of irony in this piece is not, to my taste, of a high order.

Mr. Wallace in Reply to Mr. Frend has exhibited much learned and ingenious criticism. Still retaining, however, the opinions I expressed in my remarks on Mr. Frend's communication, it seems to ine superfluous for Mr. Wallace so anxiously to defend our Saviour from the charge of superstition in adopting phraseology, of which the origin happened to be superstitious.

Friendly Correspondence continued. This correspondence is indeed a curiosity. How original! What a mighty play between two strong minds, each of which, for different purposes, is striving to keep off from the downright point at issue, but are at last led by an irresistible attraction to rush together in the contest. Never were the workings of character more conspicuously displayed.

Mr. Adam on renouncing Trinita

rianism. His Letter to the Missionary Committee is indeed an honour to human nature, and his defence of himself against Mr. Ivimey complete. Dr. Evans's communication, like all his others, is instructive, agreeable, and to the point. I have a fancy that his conversation is in the same style.

Mr. Baker on the Old Congrega tion at Bolton. Would it not, thirty years since, have been rather a startling phenomenon, that a clergyman should come forward and claim it as an honour to his church and congregation, to be considered as Unitarian; to be jealous of sustaining any other character, and anxiously to rectify before the world an accidental mistake on the subject? I regard this little note to the Editor, therefore, with considerable emotion, as an encouraging symptom of the actual posture of our cause.

Review of the Life of Toller. A very agreeable narrative.

Obituary. Judge Toulmin. Every sentence deeply interesting. Let me make one correction of a slight error, which I presume is only typographical. Secretary of the Treasurer should read Secretary of the Treasury.

Monthly Repository for April 1824.

Unitarian Fund Register. No. IV. Mr. Martin's Journal is very interesting. The Unitarian Missionary-spirit is not yet started in America. It would have one advantage here more than in England. The odium excited against it would have no political tinge whatever. All religious feelings in this country are purely religious. Power looks not down with the frown of scorn, rage and jealousy upon the conscientious efforts of any zealous sectarians. While enjoying therefore this happy exemption, I cannot but still more admire the undaunted firmness and fortitude with which the English Unitarians bear up against the complicated opposition they are obliged to endure. True, I have been informed by some of their own body, that a little bitterness of political discontent often mingles with the higher motives that animate them. But this is no more than should be expected. Their very relation to the state is a peculiarly political one. The government has made it so; and

to suppose them free from re-action against the influences which oppress them, would be to suppose them not men. Yet there is every reason to believe, as far as I can learn, that their general motives as a sect are as pure as those of any other denomination, not excepting even the predominant party who happen (to use a favourite quaint expression of the historian Neale) "to be in the saddle."

The Nonconformist. No. XXVIII. I recognize in this writer a power of selection and compression of facts, joined to a sweet, easy, clear style, scarcely surpassed by the pen of Goldsmith. I always feel larger of soul, after reading a paper of the Nonconformist.

Lord Byron. There is something affecting in the circumstance that the hopes of better things here expressed for Lord Byron's Christianity, must have been uttered about the time

when he was bidding adieu to the vanities and criticisms of this life, and entering on the discipline of another.

A Friend to Sunday-Schools has pointed out an inconsistency in the conduct of Unitarians to which they must plead guilty. Indeed, the general fact that predestinarian religionists are more indefatigable in the use of means, than those Christians who almost contend for the omnipotence of means, is a mysterious problem, which I cannot yet resolve.

Vindication of Mr. Bellamy, &c. This writer has given some interesting representations, but he is rather misty in the results at which he attempts to arrive.

On an Improved Version of the Scriptures. A pretty little piece of theological chit-chat.

Dr. Evans on Mr. Irving. Mr. Irving seems to have agitated no little interest in the bosom of Dr. Evans. Mr. Irving will make no permanent effect in the religious world, and for this plain reason, that he understands nothing of human nature.

Mr. Le Grice on his Correspondence, &c. I really think that the few trifling errors which Mr. Le Grice has pointed out in the Summary of I. W. has affected neither the character of that contributor, nor the merits of the general question at issue. Mr. Le Grice would be very unreasonable

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