right with the Connexion and the Christian public, and repair the harm which he has done." 1 A singular and almost ludicrous error was committed by a gentleman much distinguished by his abhorrence of all connected with heterodoxy, during the discussion. When delivering his anathema on the writings of Dr. Channing, in order to give more effect to his cursing eloquence, he took up (as he supposed) the volume of Sermons and cast it violently upon the table, as "that abominable and blasphemous book." When behold the shortsighted infallibility of the mighty judge! The volume he had taken up, and so indignantly spurned in his wrath, was a volume of Wesley's Sermons. The inadvertency passed unobserved by all but one, and unexplained to the assembly; so that Wesley, instead of Channing, received the weight of the extreme curse of this collective wisdom. DIVINE INTERFERENCE. "In a work of this kind, are we to trust to ourselves alone? Are not Unitarians sometimes so fearful of being suspected of fanaticism or enthusiasm, that in their discreet and cool calculations of the best and safest mode of conducting even works of benevolence, they contemplate second causes too intently, and place too little reliance upon aid from Heaven? I am not one who expects miraculous interference even in the best cause; I am no advocate for praying instead of working; but if Scripture teaches any thing, it declares that God will hear, and, in the manner which is best, answer the sincere prayer accompanying holy desires and virtuous efforts." Christian Reformer, VI. 728. WHAT does the respectable and intelligent speaker here really mean? That in works of benevolence we may expect the special interference of the Divine Being in our favour? That the success of our efforts is to be regarded as a sign of the Divine approbation; the non-success of those efforts, a proof that such approbation is wanting? This is a common opinion, but I am puzzled to understand how an Unitarian can entertain it. What success attends his exertions for the promotion of Truth, in comparison with the success which follows the exertions of others in the dissemination of (as he believes) Error? The dragging even the name of the Great Supreme into the petty and miserable contentions and objects which engross so much of human attention, piously as such references may be intended, to my mind savours strongly of irreverence. For almost every purpose ever yet contemplated, the blessing of Heaven has not only been sought, but clearly perceived and claimed. Look into the reports of opposing religious societies, and it will be found, that whatever favour for their objects may be wanting in other quarters, the favour of Heaven is most significantly enjoyed by them all. The Catholic An apt illustration readily presents itself. In the last published Patriot are some resolutions of the Committee of the "Surrey Mission," in reference to the "embarrassed state of the Society's funds"-" its pledged expenditure to Lady-day next exceeding its probable receipts by the sum of £170." This very naturally excites the "most anxious solicitude" of the Committee, "as it will not only prevent the extension of the Society's operations in numerous villages still destitute of the faithful preaching of Christ, but will place the Committee under the painful necessity of proposing the withdrawment of another missionary at the next annual meeting." To prevent a measure so disastrous to the unenlightened villages of the county," the "friends of the Redeemer resident in Surrey" are entreated to come forward with donations and subscriptions to secure the continued efficiency of an institution "which God has honoured with the special tokens of his favour and blessing"! Suppose this appeal is not responded to-what "token" will that be? [In a later Patriot appears a communication from a "Member of the Committee," who expresses his regret and "alarm" at the result of the appeal.] 66 The same paper contains the report of a somewhat formidable meeting at Bir sees Providence in conversions to his faith; the Protestant, as surely, in conversions from it. The "orthodox" bigot is assured that Heaven delights in his denunciations against the doubting and unbelieving, because of the many" Amens" which respond to them; whilst the Unitarian, in spite of anathemas and the difficulties he has to encounter, can sometimes discern the Divine blessing on his endeavours to diffuse kinder and holier feelings amongst men. Who, of all these, is the true interpreter ? Dec. 2. AN INQUIRER. SIR, READING OF MATT. xxvi. 45. Nov. 6, 1839. IN reading the Scriptures the other day, I was forcibly struck with the following passage in Matt. xxvi. 45, "Sleep on now and take your rest." I thought that this could not be the meaning of the original. Two commentators, whom I consulted, tell us that our Lord then spoke ironically. This explanation appeared to me unsatisfactory, because Jesus Christ was not in the habit of speaking ironically; and, even if he were, the circumstances in which he was then placed were of too grave and solemn a nature to admit of irony. I next referred to Griesbach's N. T., Leipsic ed., 1805. That admirable scholar solves the difficulty, by reading interrogatively. Hence the Greek should be translated, "Sleep ye on now, and take your rest?....rise, let us be going." The parallel place in Luke is in harmony with Griesbach's punctuation; and, according to the judgment of the same scholar, Mark xiv. 41, should be pointed in a similar way. I see, from the versions, that the Vulgate, the Italian and the Spanish, correspond with our common version, but the French, very properly, has Vous dormez encore, et vous vous reposez ? SILURUS. SIR, CHAPEL AT MENDLESHAM, SUFFOLK. (C. R. VI. 977.) Norwich, Dec. 3. I SHOULD not trouble your readers with any further notice of your still anonymous correspondent's strictures on the proceedings of the E. U. C. Society, relative to this humble church and the praiseworthy efforts of its faithful pastor, but that it now becomes my duty to inform those kind friends who have not withheld their aid, that the long delay occasioned by a vain attempt to raise the requisite sum, has not only somewhat dispirited these active and persevering friends of our cause, but has given occasion to another sect of Christians, by erecting a new chapel in the mean time, to draw off some of them. Under these circumstances, Mr. Benjamin Arnold (the worthy pastor before alluded to) does not at present see sufficient prospect of success to encourage his disinterested labours, and himself proposes that the money already raised (nearly £40) be returned to the several contributors, which will accordingly be done at their request, or otherwise await better prospects in that quarter. For the satisfaction of your correspondent, be it known that only £2 of this sum has been received from London, (besides a private benevolence thankfully acknowledged by Mr. Arnold,) and that nearly all the rest has been raised in our own district. J. W. DOWSON mingham in opposition to the introduction of the Government police there. The chief speaker appears to have been good Mr. Sturge, who exhorted his hearers to use every constitutional means of resistance, but no other-as they might then rest assured of the blessing of Heaven on their endeavours to free their families and property from the "despotism" of efficient protection! SIR, CREEDS OF THE INDEPENDENTS. I AM One who derive amusement from the little inconsistencies of religious parties; and our brethren the Independents take care to feed my humour. Eager for the "voluntary principle," they condemn the fixed, authoritative and compulsory creeds of the Church of England; and yet they set up creeds in every academy for ministerial students, and in most of their churches, subscription or some other form of assent to which is the unalterable condition of receiving education and partaking of the Lord's Supper. Some of their Episcopalian antagonists have lately annoyed them by exposing this variance between profession and practice. But let it be said of the modern creeds of the Independents, that, like Lady Hewley's Bowles's Catechism meant to supplant the Assembly's, these are evidently framed to get rid of the older and stricter forms of sound words. The Presbyterians of the North who have stepped in between the Independents and the Hewley spoil, charge upon these professors the abandonment of true orthodoxy and the substitution of standards which "Socinians" may sign. They have in view particularly the Highbury College or, as it is sometimes called, the Thomas Wilson Creed. The articles of faith of the Congregational Union are equally vague. The latest creed of the sect was framed a few months ago for the new Independent College, Spring-Hill, Birmingham, and is printed by Wrightson and Webb, of New Street, in that town; and the latitude and license of this is remarkable. I quote the following from the "Report of the General Committee for the Session 1838, 9:" "The Doctrinal Declaration requisite in order to a Student's admission on the foundation, (but which he may express either in the terms below, or in his own language,) is to the following effect :-That he is a Dissenter from the Established Church; and that he believes in the Unity of the Divine Nature, the Divinity of Christ,-the Atonement made by his Death for Sin, the Divinity and Personality of the Holy Spirit,-the necessity for the Spirit's influence for the illumination of the understanding and the renovation of the heart,-the plenary inspiration of the Holy Scriptures, and the Divine appointment of Infant Baptism." This Declaration many an one could have made that has suffered for Unitarianism.-But do I blame the moderation of the Independents? Far from it. I smile, however, at their asserting (I do not smile at their swearing in a court of justice) that they are the same Trinitarians and Calvinists as the Assembly of Divines! They say Unitarianism is disappearing, while they are avowedly tending to Unitarianism in their whole descent from the Torrid to the Temperate zone of orthodoxy. PRESBYTER. IMPORT OF THE TITLE "CHRISTIAN." SIR, Dec. 8, 1839. You must permit me to express my pleasure at seeing a note about "Christ" and "Christian" on p. 978 of your last number, and my opinion that its contents merit large and solemn notice. But would your correspondent R. have any objection to instruct a free inquirer after the truths of Gospel salvation as to the import of some very debateable phraseology, left without due explanation in that sententious note? I beg respectfully to ask (and it is fundamentally important for all friends of religious truth to understand such points) how R. would define "first principles of religion"? How R. would propose to "determine our language historically," especially in the interesting subject and object of the present communication? What and whom R. would signify by a certain class of believers," left by him in utterly uncertain import? What 66 R. thinks (and evidently he has thought on this matter) of the meaning, purpose and duties which characterize distinctively "that office"? For I would humbly remind you, that R. merely states "immediately divine appointment" as being "of the essence of this office;" and otherwise adumbrates it as "an office," 99 66 such an office," and "the office as above." Now as "an office," and particularly (may we not presume?) "such an office," must have meaning, imply purposes, and involve duties, surely so straightforward a writer as R. will not consider these queries of mine to be captious or insignificant. Religious truth is in jeopardy; for the terms and phrases brought into question must embody, probably more than any other mere names and epithets, an incalculable amount of either truth or falsehood, or perhaps both; and this amount must depend upon the signification which, whether "historically" or by "erroneous application,"-whether with critical justice on the one hand, or vague conventional usage on the other, is or may be attached to them; is, or is supposed to be, inherent in them. Concluding from the few pithy lines signed R., that their author is actuated by a devout desire that these fundamentally important points of religious consideration should be at once and for ever decided (if possible),not by bare assertions, however honestly penned, nor yet by any thing less or lower than full scriptural inquiry, aided by history and reason and criticism,-I hopefully obtrude upon you these simple comments. And I do so solemnly, for the sake of "the truth as it is in Jesus;" for I believe that "we can do nothing against the truth, but for truth," even as did Paul and his holy brethren. Through the favour of a plain, unreserved and scriptural satisfaction of the above demands, thus issued on private opinion, under public obligation, by individual inquiry, I hope to see R. as calmly proving as he has boldly asserted, that "it is at any time easy to decide whether a certain class of believers in religion are entitled to the name," and that "it is easy also to perceive what class of believers in religion are not entitled to the name" ! JESU-MATHETES. BURLESQUING HOLY SCRIPTURE. SIR, ONE of the most loud and frequent calumnies against the "Heterodox" is, that they do not reverence the Bible. I am conversant with their writings and speeches, as well as with those of the "Orthodox," and I scruple not to say from experience that Unitarians in general would shrink back, prompted by piety more than by good taste, from the liberties sometimes taken by "Evangelical" orators in pulpit and on platform, with the language of Scripture. A Jest-Book might be composed of the travesties of the Bible by popular speakers of this description, which were hailed on their utterance with shouts of laughter. From many examples, please to accept of one taken from the newspaper entitled the "Bolton Free Press," not long ago: "NEW TRANSLATION.-In the report of the meeting of the Bolton Church of England Missionary Association, which appears in the columns of the Chronicle last week, the Rev. A. Hadfield is made to conclude his speech with the following most original reading of a passage in Scripture: They that turn money to righteousness shall shine as the stars, for ever and ever."" Of course, this was a joke; but what must have been the frame of mind of speaker and hearers, when such a wretched degradation of the Prophet's words could be bolted out and caught up as wit,-possibly, too, as the inspiration of a spiritual man pleading for a holy cause! I have heard serious "Orthodox" men lament the gross abuses of "Evangelical" platform eloquence, and these are growing. The wiser and better speakers retire, and the usual stimulants of popular zeal and money-giving being exhausted, the remaining operators are forced to try the effect of stronger and coarser rhetorical artifices. Q. SIR, CONCESSIONS OF TRINITARIANS. THE Unitarians will be greatly indebted to "the Author of Scriptural Illustrations of Unitarianism" by his carrying into effect his plan of a work on Trinitarian Concessions (C. R. VI. 860). There is ample scope, and the work ought not to be stinted. If necessary, I have no doubt that a sufficient number of subscribers could be obtained for even "a ten or twelve shilling" volume. Let your correspondent, whose former work entitles him to the thanks and the confidence of the Unitarians, advertise his scheme and the addresses of receivers of names of subscribers, and I think he will find no lack of support amongst his fellow-believers. The advertisement should also instruct the public in the manner of communicating hints, references and extracts to the author. I will remind, for I dare say I have not to inform, him that he will find much matter to his purpose in the Popish Controversy in the times of Charles II. and James II. Chillingworth will furnish him with a clue. There is a remarkable passage on John xvii. 5, and other texts adduced for the pre-existence of Christ, in a work of the learned and eloquent Sam. Parker's, afterwards Bishop of Oxford, entitled "A Free and Impartial Censure of the Platonick Philosophie, with an Account of the Origenian Hypothesis concerning the Pre-existence of Souls, in Two Letters to Mr. Nath. Bisbie," 8vo, Oxford, 1667, 2nd ed., p. 238, &c. The so much vilified "Improved Version" is not more "Socinian" in its exposition than this Oxonian doctor, the model of High-Churchmen, who is, no doubt, placed in the calendar of saints by the knot of authors of the Oxford "Tracts for the Times." On the Proeme of John's Gospel, your correspondent may consult "Observations on the History and Doctrine of Christianity," by the celebrated Greek historian, Mitford, whose learned researches did not quite prepare him for submission to orthodoxy. This curious and valuable work was published in 12mo in 1823. Writing from memory, I would suggest that use may be made of Bishop Sherlock's sermon on Philipp. ii. 6. I propose making immediate communications to your correspondent when he announces his plan, with his address. S. T. P. SIR, ULLSMERE, A POEM. MANY of your readers have visited the lakes of Cumberland and Westmoreland; but few of them, I suppose, are aware that there is a Poem entitled Ullsmere, extending to nearly three hundred pages, written by a gentleman of family and fortune residing on the banks of Ullswater. He is an enthusiastical admirer of the beauties of the lake, and of his own residence at the foot of it; and prefixes to his book, as a motto, the following lines of Horace, Epist. I. 16: Ne perconteris, fundus meus, optime Quincti, Valle; sed ut veniens dextrum latus adspiciat sol, "The following Poem," he says in his Preface, "is intended to illustrate some of the most remarkable parts of the region to which, from the gratification they have afforded me, I may apply (as the younger Pliny did to the Larian, or the Lake of Como, not unaptly compared to the one I have attempted to celebrate) the epithet of meæ deliciæ. |