Passage of Mr. Rymer's in the Council of the Trinity. consonaut to all the grand and strik. ing phenomena they see around them; so wholly unmixed with metaphysical subtleties and scholastic contradictions, should be anxiously solicitous, in humble obedience to the solemn injunctions of their divine Master, "to let their light so shine before men," that others seeing their incorruptible integrity, their exemplary piety, their courage in refusing to be conformed to this world, its delusive maxims and its unhallowed, dissipated pursuits,—their unbounded Christian benevolence, ever ready to join in every good work and labour of love, should thence be more powerfully stimulated "to glorify their father who is in heaven!" May we indeed hope to see the happy day when the superior excellence of Unitarian practice shall perfectly harmonize with the superior purity of Unitarian faith? And that the Monthly Repository may have the distinguished honour of contributing towards this glorious result, is the ardent wish of a sincere friend, and constant reader, SIR, C. C. Oct. 22, 1815. It appears suitable to your design of connecting Theology and Literature, to notice in works, where they might not have been expected, any hints of a theological complexion. With this view I offer you the following passages: Mr. Rymer, Historiographer to King William, who appears to have been well versed in polite literature, but is now chiefly known by his great Collection of the Fœdera, wrote on "the Antiquity, Power and Decay of Parliaments," in the form of a Letter, published in 1714, a few months after the author's decease. Having described an "artificial mixed sort of government that always has obtained in Europe, and that which all, in some manner or other, with more or less success and perfection, have tended to as the centre and only place of rest," he says, p. 9, "The first writers among us had their imaginations so overborne with the excellency of kingly government, that they fancied in heaven Jupiter to be the King of the Gods. And yet they thought the Common Council so necessary and essential, that 83 Homer represents even Jupiter, upon "I have heard Divines observe something of this kind, as figured of God Almighty from those words, Let us make man. Those words, in the plural number, to them seemed to import, as if God summoned a Parliament of the Trinity, to consult upon that arduous affair. Our Christian Poets have taken the same liberty, and fancied this, as an image of greatness, where could be no accession to the Wisdom and Omnipotence." Mr. Rymer has at least insinuated his doubts of the popular Theology, on a very important point, by this I apprehend, have quoted several manner of referring to it. He might, Christian Poets, who had thus indulged in theological as well as poetical licence. I conjectured at first, that Milton was in his thoughts. Yet on refreshing my recollection, by a reference to Paradise Lost, I find the author, to be no Trinitarian, but what, for distinction, has been denominated a high Arian. I am not aware that throughout that Poem there is any acknowledge ment of what has been called the distinct personality of a Holy Spirit, or attributed to the Son, the filial Godany thing beyond a subordinate Deity head, who goes forth to the work of creation (B. vii.) in 'paternal glory. stead of introducing a Trinity, sings On the creation of man the poet, in how As if a dying God or, as he quaintly sings, an expended Deity had been a novelty to Heathens, who could have referred the Christian poet to their Jupiter's tomb. Weil might a theologian of such a wide swallow complain, as Young does at the commencement of the Centaur, that " Socinus, like our infidels, was one of a narrow throat;" thus also discovering the ignorance or injustice too common with the reputed Orthodox, on such subjects. Yet could Young be really ignorant that a Bishop of St. David's, not a Burgess, had recommended, in a Charge to his Clergy, the work of Socinus, de auctoritate sacræ scripturæ, as a valuable performance, and that a Clerrgyman had published a translation of the work, dedicated to Queen Caroline, under the title of a Demonstration of the Truth of the Christian Religion. I have now before me the 2nd edition, 1732. ligious Jubilee may be not unworthily celebrated by those who shall survive to the now approaching third Centenary of the Reformation, an event, to be valued not so much for the state of things it immediately produced, as for that which it has occasioned. The door, opened by Luther, to free inquiry in religion, can now no more be shut than the gates of the poet which barred the passage out of Chaos. Notwithstanding a transient obscurity the light will surely shine unto the perfect day. Nor can I forbear to apostrophize the persecutor in the sublime language of the Bard, Fond impious man think'st thou yon sanguine cloud,. Rais'd by thy breath, has quench'd the To-morrow he repairs the golden flood It will probably be the admiration of posterity that modern statesmen should have given themselves credit for having secured the repose of Europe while they have united Tros AMONG the Say Papers, in your Rutulus Vol. iv. p. 488, is an account in one of Mrs. Shepherd's letters, of a Jubilee celebrated at Stockholm in 1717, on the 2nd Centenary of the Reformation, which was considered as commenced by Luther, when "on the eve of All Saints, in 1517, he affixed on the Church adjoining the Castle of Wittemberg his Thesis containing thirty-five Propositions against Indulgencies, challenging any one to oppose them either by writing or public disputatiou." That this Jubilee was, at least partially, observed in England, appears from a published Sermon, cutitled, "The Duty of Reformation. Set forth in a Sermon, preached at St. James's, in the Chapel of his late Royal Highness Prince George of Denmark, on the nineteenth Sunday after Trinity, 1717. On occasion of the Jubilee, kept about this time, by some Protestant Churches, in remembrance of the Reformation begun two hundred years ago. By Anthony William Boehm, Chaplain to his late Royal Highness. London. 1718." The name Jubilee has been rendered almost contemptible, in this country, by the servile purposes of courtly adulation, to which, not many years ago, it was applied. Otherwise a re Greek, to restore that spiritual domination which had sunk into insignificance under the genius of Napoleon, but which for ages before had continually embroiled the world. Dagon is indeed again set on his pedestal, yet, I trust, his mutilations can never be repaired. SIR, OTIOSUS. MONG the many laudable ef forts now making to decrease what I must take the liberty of calling idolatry, and to increase the number of Unitarian Christians, I have sometimes been a little surprised, that it has not hitherto been thought of sufficient importance to make the road more generally easy for the members of the Established Church. It is well known that great numbers of them are highly dissatisfied with much of what they there meet with-with the Trinity-with their creeds-with the length of their services-and with the frequent repetitions in the same service. Notwithstanding all these solid objections, however, it is equally well known, that but few of them can be prevailed upon to quit "the Church" for "the Meeting-house," where the minister prays, not in a Plans recommended to Unitarian Dissenters. form agreed upon by his congregation, but according to his own good pleasure, which sometimes introduces a little politics into his religion. Most sincerely therefore do I wish that Unitarians would adopt the liturgic form of prayer, as a mean the most probable of inducing the members of the establishment to join them. In a Liturgy, consisting of as many services as you please, the Trinitarian would see-that you had kept clear of all his objections-all the world would have the clearest evidence that Unitarians are not the atheistical or deistical persons they are too generally supposed to be-and, to name no further advantage, in the event of the minister's absence or illness the devotional part of the service need never be omitted. This I am sorry to see, by the last number of the Christian Reformer, has been the case lately at such a place at Norwich; and, in the present dearth of ministers, is too frequently the case elsewhere. In fine, Mr. Editor, I beg leave very respectfully to propose, that the term Meeting-house be entirely discarded, and that of Unitarian Church be substituted throughout the country -that a Liturgy of two or more services be universally adopted-that the churches every where be kept in the best possible condition, and comfortably warmed in cold weather-and, the road being thus made both straight and pleasant, I am satisfied we should much more frequently see the serious and respectable members of the establishment in our churches than we have hitherto done, or are at all likely to do under the present system; the gulph between the Church and the Meeting-house being so great, that few there be who attempt to pass it. 85 tention was excited to this subject, by a remark in Hall's publication on "Terms of Communion," page 129, where it is said that, "the Lord's Supper is a positive and arbitrary institution, in consequence of which the right to it, is not to be judged of by moral considerations and general reasoning, but by express prescription and command." Now then, I wish to know from honest men and Christians, how it happens, that the modern disciples of Christ, eat leavened bread, contrary to express prescription and the example of their Master? Who can claim a right to alter a tittle of a positive and arbitrary institution? This is Antichrist in the only true sense of that word; and he who can claim a right to alter one part of a positive institution, has the same right to alter any other part, or to alter the whole. A few words are sufficient for the wise, and the thinking part of mankind. ty on the proposal for publishing a uniform and complete edition of Dr. Priestley's Theological Works. The editor (our much-respected friend, Mr. Rutt) is richly entitled to the thanks of the Unitarian public. It is evident, from the proposed mode of publication,* that the only objects he can have in view in entering upon so laborious an undertaking are the promotion of the great cause of rational Christianity, and of erecting an honourable and lasting monument to the memory of one of the best Christians and greatest philosophers of the age. Looking forward to this publication with much pleasure (though, I confess, not altogether unmixed with anxiety, lest the expense of the undertaking should prevent many warm friends to the cause from giving it their support) I beg leave particularly * A friend of mine, conversant with the expenses of publishing, tells me that a volume of the same bulk with that proposed for the Works (which will cost the subscribers about 13s. 6d.) could not be sold to the public by a bookseller for less than 18s. to recommend it to the managers of our different Congregational Libraries, which are now pretty generally scattered throughout the kingdom; and as three or four hundred subscribers will, I conceive, be sufficient to ensure the appearance of the Works, these Libraries would certainly go a great way in making up that number. It would be too much to expect that, in addition to the gratuitous labour of such an undertaking, the worthy Editor should also be subject to loss; it is therefore highly desirable that those friends, who are able and willing to countenance the publication should do so without delay, as the carrying so large a work through the press must necessarily occupy a considerable portion of time. SIR, I am, Sir, A SUBSCRIBER. Bromley, Feb. 12, 1816. I SHALL thank you to give a place in the Repository to my Proposals for publishing Dr. Priestley's Theological Works. I am, of course, unable to ascertain, at present, whether the projected edition will be sufficiently encouraged by subscriptions. I wish, however, whatever may be the result, to leave recorded among your pages an account of the nature and extent of the design. I remain, Sir, Yours, &c. J. T. R. Proposals for publishing by Subscription, in Medium, 8vo., Dr. Priestley's Theological Works. To be edited by J. T. Rutt. It may be fairly presumed that many persons, disposed to religious inquiry, especially amongst the now increasing number of Unitarians, will be inclined to encourage an edition of Dr. Priestley's Theological Works, on an economical plan. To accommodate such persons, it is proposed, (under the general title of Theological Works,) to reprint such of Dr. Priestley's publications as are classed, in the Catalogue annexed to his Memoirs, under the following heads-Metaphysics — Religious Liberty-Ecclesiastical History-Evidences of the Christian Revelation Defences of Unitarianism and Miscellaneous Theology; including his Papers in the Theological Repository, and the Prefaces to his Scientific and Miscellaneous Works, or any incidental passages in them, where he has declared or defended his theological opinions. This enumeration cannot fail to comprehend several repetitions of subjects, first hastily sketched, and afterwards more elaborately detailed. The proposed Editor is, however, desirous of ascertaining whether persons may not be found, to encourage the projected edition, who may wish to possess all these Works of Dr. Priestley, to observe, for themselves, the progress of such a mind, and to discover the first hints of those opinions which subjected their author to so much evil as well as good report. It is designed to accompany the edition with Notes, some of which appear to be required from the lapse of years since Dr. Priestley became known as a theological writer. These notes to be as concise, as the purpose of conveying useful information will permit; and generally employed to notice such inconsistencies or varia tions of opinion as could scarcely have been avoided in publications which extended through nearly forty years to correct any errors which may be discovered in dates or references, such as the considerate will readily excuse in a writer who was so often urged by the ardour of his mind and an impulse of incumbent duty to a rapid employment of his ready pen-to supply additional authorities, where such can be discovered, and especially to quote the passages from authors whose works have become less accessible than when Dr. Priestley alluded to their opinions. By these notes it is also intended to form a connexion between the author's works, to remark what strictures they at first excited, or the more extended controversies to which they gave occasion. In the arrangement of such an edition, it is proposed to make the contents of each volume succeed in the order of time as nearly as a proper connexion of subjects will allow. The first volume is intended to include the Institutes, which will be preceded by a Life of the Author, compiled, with a particular reference to the projected edition, chiefly on the authorities of his own Memoirs, incidental notices in his Works, the Continuation by Mr. Priestley, and the Memoirs of Mr. Lindsey by the Rev. T. Belsham, on whose approbation and concurrence the proposed Editor is happy Yalden's Character of Milton. 87 to be allowed to rely. Should any Birmingham-Rev. J. Kentish; Mr. friends to the memory of Dr. Priest- J. B. Toulmin. ley, and to this design, be in posses- Bristol-Rev. Dr. Estlin. sion of unpublished letters or papers, Chichester-Rev. W. J. Fox. which they would commit to the Cranbrook-Mr. S. Dobell. Editor's discretion, he would be much Crewkerne-Rev. W. Blake. obliged by such communications. He Derby Row-Rev. Higginson. begs leave, also, generally to solicit Dorchester-Rev. B. Treleaven. the readers of Dr. Priestley's. works, Exeter-Rev. Dr. Carpenter. to give him any information, through Glasgow-Rev. James Yates; Mr. the medium of the Monthly ReposiGeorge Harris, College. tory, or otherwise, which may assist Kidderminster-Rev. R. Fry. him in reudering the projected edition Leeds-Rev. T. Jervis.• a tribute, not altogether unworthy of Lewes-Mr. Ebenezer Johnston. the well-earned reputation of the au- Lincoln-Rev. Hawkes. thor, whose memory will be always Liverpool-Rev. John Yates; Mr. F. cherished by the friends of civil and B. Wright, Printer, religious liberty, of free inquiry and Manchester-Rev. J. Grundy. of evangelical simplicity and truth. Newcastle-Rev. W. Turner. In the edition now proposed the Norwich-Rev. T. Madge. types of the text and notes are intend- Nottingham-Rev. James Tayler; ed to be the same as those of Lard- Mr. E. B. Robinson, Bookseller. ner's Works, in the late Mr. John- Portsmouth-Rev. R. Scott. son's octavo edition, with an equally Southampton-Mr. B. Travers. full page, which will contain more Stockport-Rev. Samuel Parker. than two of the usual octavo pages. Warrington-Rev. W. Broadbent. The typographical execution, espe- Wisbeach-Rev. R. Wright. cially as to correctness, will be, de- Wolverhampton-Mr. Joseph Pearson. servedly, an object of peculiar atten- Yarmouth-Mr. W. Alexander, Book tion, It is expected that sixteen volumes, each containing from 500 to 600 pages, will complete the intended publication, or at most eighteen such volumes, should the proposed notes extend further than at present apprehended. These volumes will include, under the general title of Dr. Priestley's Theological Works, what are now extended into nearly forty octavo volumes, and more than fifty pamphlets of various sizes. To accomplish this design, a subscription of Two Guineas is proposed to be paid on subscribers giving their names, and Half a Guinea on the delivery of each volume. Only a small number of copies, beyond those subscribed for, to be printed. The following friends to the proposed undertaking have obligingly of fered to promote its success by receiving subscriptions: London-Rev. R. Aspland, Durham Bilston-Mr. S. Bussford, Bookseller. seller. |