"both spiritual and temporal, flows; it is to THE LORD ALMIGHTY that we are indebted for the blessing of existence, for the means of redemption, and for that lively hope of immortality which comes by Jesus Christ.

This is much more than merely "calling in question the omnipotence of Jesus Christ." It is expressly to attribute omnipotent power and boundless goodness to another being, even to "THE LORD ALMIGHTY," the ever-living and unchangeable God; and to describe Jesus Christ as the medium by whom the "lively hope" of the greatest of these blessings, was made known to mankind through the gospel.

If we are "indebted to THE LORD ALMIGHTY"-the giver of every good, and of every perfect gift, "for the blessing of existence," as this Epistle asserts, surely He "endowed us by nature," with those "talents--however great," by which we are distinguished from every other order 66 To of beings in this sublunary world. his service, then dear friends," adds the Epistle, "in obedience to the manifestation of his power [which is fresh every morning, for the earth is full of his goodness] let us offer our talents; to the glory of his great and excellent name, let us devote our strength and the residue of our days."

"the propriety," and the duty of "secret supplication,' and to whom it should be addressed, this Epistle is equally explicit and scriptural. After recommending the youth "to allot a portion of each day to read and meditate upon the sacred volume [the Scriptures] in private," this exhortation is added: "In these sea

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sons of retirement, seek for ability to enter into a close examination of your own hearts; and as you may be enabled, secretly pray to THE ALMIGHTY for preservation from the temptations with which you are encompassed." Again. "Let their example," that of some friends lately deceased, encourage you to offer all your natural powers, and every intellectual attainment, to the service of the same Lord, and patiently to persevere in a course of unremitting obedience to the Divine Will." If we pray then "with the spirit, and with the understanding also," whether openly or in secret, surely it should be offered only to the same LordTHE ALMIGHTY," as this Epistle enjoins, and not ever to Jesus "whom he [God] hath made-both Lord and Christ." Acts

ii. 36.

The Epistle concludes thus: "Let us ever remember, that if we obey the Divine commandments, we shall do all to the glory of God; we shall always acknowledge, that it is of his mercy, if we ever become partakers of the unspeakable privilege of the true disciples of Him [the

Lord Jesus'] who died for all, that they that live should not henceforth live unto themselves, but unto him who died for them, and rose again.' 2 Cor. v. 15.

From this passage I understand, that in the judgment of the compilers of this Epistle, we cannot become true disciples" of" the Lord Jesus," whom God raised from the dead, without being “always" ready to " acknowledge," that we owe" the unspeakable privilege" to "THE MERCY OF GOD," the Original Source and proper Author of all the blessings conferred on mankind by Jesus Christ, and by the gospel which he preached. I congratulate you and the Society on so speedy a return to the common language of our ancestors, and to that "form of sound words" which is to be found in the scriptures of truth, and remain your sincere well-wishing friend,

THOMAS FOSTER.

London, Feb. 25, 1816.

SIR,
OBSERVE that Unitarian places

ent parts of the kingdom, and that appeals are frequently made on behalf of them to the liberality of the public. It is difficult however for an individual like myself to ascertain the merits of the respective cases, and though it would be painful to refuse my quota of contribution, it is unpleasant to subscribe without a full conviction

of the serviceableness of a subscription. I have heard of a recent case

where monies were collected for fit

ting up an Unitarian Chapel, and a considerable sum expended upon a building held on a short lease and subject to a charge of ground-rent which no small congregation can long pay.

Permit me to suggest then the expediency of every application of this kind being first submitted to a body of competent judges, say the Committee of the Unitarian Fund, without whose sanction any case should be considered as without recommendation. Any permanent body would answer the purpsoe, but some such sanction is necessary to satisfy the private individuals to whom applicants appeal.

I perceive with great satisfaction that in the cases of Neath, &c. provision is made in the Trust Deeds that the chapel erected by public contribution shall, in the event of the discontinuance of public worship on Unitarian principles, come into the

hands and be the property of some permanent Unitarian body. The same provision should surely be made whenever a new place of worship is raised by the help of the Unitarian public, for every such building is in some sort an experiment. If the experiment fail, let not individuals or other sects reap an advantage.

Once more, I recommend most earnestly that every new chapel should be erected on Freehold Ground, and that sufficient ground should be purchased in the first instance to lay out a burying-place. There is an unseemliness in Unitarians being interred with Trinitarian forms of religion, which must be the case where they have no church-yard of their own: besides that it is sometimes in the power of clergymen to insult the ashes of supposed heretics when death brings them under their "little brief authority." The tombs of fathers have a hold upon the religious profession of children when better ties are weakened; and sepulchres give a solemnity to Houses of Prayer, and supply that sentiment of reverence which fails to be excited by the small and unimposing temples of Dissenters. For these reasons I always inquire of those who solicit my subscription to our new chapels, whether accomodation be contemplated for the dead as well as the living!

HE insertion in your valuable

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Overysche, near the wood of Soignes to Neerysche, with the little river Ysche in front, so as to cover Brussels and Louvain! The Duke of Marlborough proposed to attack them immediately, and Averquerque approved of the design. But it was opposed by General Schlangenburgh and other Dutch of ficers, who represented it in such a light to the Deputies of the States who attended the army that they refused to concur in the execution. The Duke being obliged to relinquish the scheme wrote an expostulatory letter to the States General, complaining of their having withdrawn that confidence which they had reposed in him while he acted in Germany."

Thus it appears that in the reign of Queen Anne the Post of Waterloo was fixed upon by the celebrated Duke of Marlborough, with the view of annihilating the power of Louis the XIVth. at that time (like Bouaparte), the great troubler of Europe! And as his Grace is said "never to have fought a battle which was not won, nor to have besieged a town that was not taken," he seems deeply to regret that the perverseness of his military associates prevented his reaping the usual laurels on this occasion. It is, however, singular that the Duke of Wellington, in conjunction with similar allies, should a century after, in the reign of George the Third, (June 18, 1815) consecrate this same Post of Waterloo by a signal victory for the restoration of the descendants of Louis the XIVtb., as the best means of securing the peace and hap

This is is a curious fact, and the more worthy of attention as a parallel between these two distinguished British Generals hath been drawn by writers of the present day. Such is the mutation of human affairs-such the revolution of empires. May the awful and decisive battle of Waterloo ensure the permanent tranquillity of the civilized world! Torrents of blood have been poured forth in the unrighteous career of ambition. was time, as at the birth of our Saviour, that the Temple of Janus should be closed, and that PEACE, the legacy of the Redeemer to his disciples, should diffuse her blessings among the nations of the earth. I am, Sir,

Yours respectfully,

JOHN EVANS.

It

Mr. Wright on the Unitarian Society at Thorne. Wisbeach, March 7, 1816.

SIR,

medium of the Monthly Repository [xi. 120.], made known their intention of building a meeting-house, and solicited the aid of the friends of the Unitarian cause in the undertaking, a short account of the origin, progress, present state and prospects of the Unitarian Society in that town and its vicinity, may not be unacceptable to your readers.

In the summer of 1805, I first visited Thorne; it was in consequence of a letter received by my worthy friend, Mr. Vidler, informing him that some persous in that town and neighbourhood, were favourable to the doctrine of the universal restoration; but had never heard any preacher who taught it, and having heard that a preacher of that doctrine sometimes travelled in Lincolnshire, they were anxious he should visit them. On my arrival I found them all Trinitarians, and learned that most of them belonged to the new connexion of Methodists, and that they differed from their brethren only on the subject of future punishment, having adopted the sentiments of the late Mr. Winchester.

During my first visit I preached on the love of God, on the doctrine of reconciliation, and on future punishment. The place of meeting was a barn; a crowd of people attended, and a considerable impression seemed to be made. I spent two evenings in conversation with a pretty large party, and found, though many persons were full of inquiry, they laboured under strong prejudices; I had occasion to recal to mind a maxim which I have always found useful, i. c. to despair of nothing which it is practicable to attempt. As a proof of what their views and feelings then were, I will mention two things. The good woman at the house where I lodged asked, "Are you an Arian?" I replied, “No, I never was an Arian." She then said, If you were an Arian I dare not let you sleep in my house." Dr. Priestley's name being mentioned, I perceived it excited alarm. This led me to ask if any of them had either known the Doctor or read any of his writings? They

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pressions respecting him. Having proceeded as far as seemed prudent at that time, before I left them I said, "I have told you as much as I think will be useful at present, if I live to see you again I shall have something further to say to you," and exhorted them to keep their minds open to conviction, and not to be afraid of examining any subject.

About six months after I visited them again, and found their prejudices had been greatly alarmed by the books which had been sent them. They had even consulted together whether it would not be best to return the books and desire me to visit them no more; but good sense prevailed so far as to lead them to resolve to read the books first; a first, inclined them to a second, reading; and I had now the pleasure to find several of them were become Unitarians. I again preached several discourses among them, and found, though the multitude was fled, which was no more than I expected, the number of converts was sufficient to keep the standard erect, and become the foundation of a society. About this time a donation of books was sent them from York, including some of Dr. Priestley's works; these were read with much attention, and contributed to their progress in knowledge and establishment in the Unitarian Christian doctrine.

Till the year 1810 their number increased but little they, however, persevered in their inquiries after truth, openly avowed their religious sentiments, held meetings among themselves and did what they could to edify one another, and instruct their neighbours. I usually visited them twice in a year, preached several times each visit; sometimes in some of the neighbouring villages, and assisted in settling any differences which had arisen among them. Several of the first converts were removed by death; a few new ones were added. They had from the first many difficulties to encounter. They were poor, unlearned people. Their religious neighbours, who thought the

doctrines they espoused damnable heresies, attacked them on every side; but they soon became equal to the contest with their opposers, by never attempting to dispute about words, nor to meddle with criticism, to which they were utterly inadequate; but always keeping close to the plain facts and positive declarations of scripture, which all Christians admit, and bringing every controverted point to the test of those universally admitted facts and declarations.

In the autumn of 1809, a person of respectable character, an avowed unbeliever, came from a neighbouring village to hear me preach at Thorne, and was much affected by what he heard. This led him to an examination of the true Christian doctrine, and issued in his avowing himself an Unitarian Christian. His conversion, and firm and candid exertions to promote what he believes to be divine truth, with the influence of his worth of character, brought many other persons to attend, and produced an important accession to the Unitarians at Thorne. During the last two years, several respectable persons in that town have received the Unitarian doctrine, and are zealous for its success. Thus after occasional labours and exertions for more than ten years, things are come to that promising state which renders it not only desirable, but highly necessary to have an Unitarian chapel at Thorne, and a minister placed there, who might. act as a Missionary in the surrounding district, where much inquiry is ex

cited, and many openings for public preaching are found. The prospect is highly promising, and the success of the cause in the country between Gainsborough, Doncaster and Selby, will materially depend on what is done at Thorne. I speak from personal knowledge, and feel very deeply concerned for the success of the plan now projected by the friends in that place.

The expense of erecting the proposed chapel, &c. is already before your readers. It must be admitted the plan proposed is economical, and the sum raised by the people among themselves as large as can be expected, considering they are most of them poor. The plan of building has not been resolved on without much deliberation, and a rational prospect of

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its answering the end designed. Meetings for the worship of the one God have been held, and well conducted, for several years, in a private house; but many persons who would attend in a chapel will not go regularly to a private house, even if it were large enough to contain them.

I trust it will not be thought improper, for one who has happily suc ceeded in forming the above society, and assisting in bringing it to its present promising state, to solicit, on behalf of the brethren at Thorne, the pecuniary assistance of the friends of Unitarianism in different parts of the kingdom, that they may be enabled to complete the building they are about to erect for the exclusive worship of the one and only God. Permit me to do this, with much deference and respect, through the medium of your valuable Repository; which will much oblige, dear Sir,

SIR,
HERE exists, at the present day,

a curious species of infidelity, which, although not often obtruded on the public, has recently made considerable progress among amiable and virtuous minds. It seems, therefore, to deserve a more regular exposure than it has yet received, since it deprives those of the holiest consolations of the gospel who are best able to feel and most worthy to enjoy. them. Though somewhat difficult to be defined, it may be described as a substitution of poetical feeling. for religious principle—an avowed dislike of truth-and a contempt for all belief in which any share is allowed to the reasoning faculties. The defenders of these singular paradoxes, which seem to have their origin in Germany, express great veneration

for Calvinism, which they esteem as a beautiful creation of the fancy, and which they regard with peculiar favour as not built upon any rational foundation. Of Unitarianism they express the utmost dislike and scorn. They deem every interference of reason with system as arrogant and profane. Religion is thrown back by them into the regions of imagination and mystery, as something too sacred to be examined or mingled with the business of life, and too majestic to be submitted to our choice or approval. At the same time, their reverence refines it into a phantom-a gorgeous dream-which would vanish if too nearly inspected. They one moment declare the opinions they eulogize as above all scrutiny, and the next acknowledge they could not endure it. It is their principle, therefore, to oppose all serious inquiry; to inculcate love where there can be no respect; to set up a kind of sentimental admiration in the place of belief; and to inveigh against all attempts to discover theological truth as hardening the heart, clouding the fancy, and throwing a chillness over all the social affections.

In exposing the fallacy of this novel scepticism, I shall not enter into many of the important points suggested by the inquiry. It would lead to a discussion too extensive were I to aim at shadowing forth the necessary connexion between truth and virtue, at shewing that imagination has increased in lustre in proportion as knowledge has extended, or at proving that genius is independent of opinion and our feelings distinct from our creeds. My object will be first to maintain that the Deist has no source of enjoyment which rational Christianity would diminish; and secondly, to prove that, even as a matter of poetical association, the doctrines of Unitarianism are far superior to that system of popular theology which the sceptic fancies he admires.

While the adversaries of rational investigation deride the scantiness of the Unitarian creed, they boast that they feel all the magnificence of Calvinism, and enjoy what the more credulous believe; and this pleasure they assert to be infinitely superior to that which results from a conviction of less mysterious doctrines. But in what does it consist? On whatever prin

ciple it is founded, it is evidently not the joy of believing. Those who feel it do not pretend to regard the objects of their delight as true. They do not apply them to their own condition. They cannot even fancy they regard them in the same light with those who look on them as inseparable from their existence; who repose on them as their solace under the cares of life, and rely on them as the support of their dying hours. But the assertions of orthodoxy must be either true or false; and if our opponents enjoy them not as true they must if they admire them at all, admire them as a fable. And this, in plain language, is the whole basis of the undefined emotion which constitutes their religion. They contemplate the orthodox system as a prodigious creation of human genius, and as a vision in which the terrible and sublime arc strikingly contrasted. So that their reverence for the objects they desig nate as sacred places them on a level with the dreams of Mahomet, and the mythologies of Homer.

What is it then which is offered us in the room of Christian hope? Nothing surely but what we may possess in full perfection with it. The poetical delight to be received from the contemplation of beautiful fictions need not be placed in the stead of a conviction of divine realities. To the enjoyment of fable as such it is absurd to require a belief in its actual existence. Who ever supposed that to relish the "Midsummer's Night's Dream," or the "Tempest," it was necessary to believe in the sportive fairies that "creep into acorn cups and hide them there," or in the pure and delicate spirits that float in the air with strange music? And, on the same principle, why must we admit the devil into our creeds to enjoy the sublimities of Paradise Lost, any more than satyrs and witchcraft in order to be enchanted with Comus? Though rejected as a religion, all the wonders of Pagan superstition have charms for us still. In the grandest regions of imagination, beyond the limits of this material world, they stand as fresh and as glorious as ever. Time has passed over them without witnessing their decay. There Hercules still rests on his club and Apollo tunes his immortal lyre. There Proteus rises from the sea; there old Triton "blows