is mine: and where the doctrine is not mine, there your publication is beyond, or short of your commission." On Matt. xxviii. 19, 20, the Archbishop thus remarks: "I am with you always, unto the end of the world. Yes, most certaine it is, present by his spirit; for else in bodily presence hee* continued not with his apostles, but during his abode on earth. And this promise of his spiritual presence was to their successors; else why to the end of the world? The apostles did not, could not, live so long. But then to the successors the promise goes no further than I am with you always; which reaches to continual assistance, but not to divine and infallible."

"John xiv. 16. The Holy Ghost id abide with the apostles according Christ's promise there made, and hall abide with their successors for er, to comfort and preserve them. But here's no promise of divine infalliility made unto them."

Can any thing more to the purpose said in answer to the dogmatical sertions and high claims of various odern church advocates? Being now in my 70th year, and hough still able regularly to discharge y public duties and to call on my ear neighbours, yet never going a day om home, and not having all the ooks at hand necessary for the purose, an attempt once designed must given up. It was to draw up a indication of Dissent from the writings nd in the very words of many eminent vines of the Establishment. Some riously objecting to this, and others that, as absolutely needing altera on, and, as the very learned Dean rideaux observed, (in some work to hich I cannot make a direct refere) "might be much more easily tered than defended." Such a treatise Might be highly useful, and so would de continuation of Mr. Neal's faithful fistory. Had my excellent friend Dr. oulmin's life been prolonged, he ould have endeavoured to finish what e had so ably begun.

If Dissenters acted up to their prinples, societies, however small, would tep together, though unable to suprt a regular minister. This I enavoured to prove, and to call the

that

attention of the laity to the subject, in a pamphlet, styled A Blow at the Root of all Priestly Claims, published in 1775 by J. Johnson, St. Paul's Churchyard, long since out of print. A sensible lady, educated in the Church, told me that she approved Dissenting soci eties chiefly on this account,each one of them could alter or adopt such modes and forms as appeared most scriptural and edifying. In the Church, nothing could be changed, though greatly desired by numerous judicious and pious members, without Parliamentary interference." Precious is that liberty with which Christ makes his disciples free, and highly commendable those who stand fast in it, as St. Paul exhorts, Gal. v. I.

Mr. Robert Bragge, famous for making numerous discourses on Joseph's Coat, it is said, thus expressed himself to warn his hearers against every degree of heresy: "Baxterianism leads to Arminianism, Arminianism to Arianism, Arianism to Socinianism, Socinianism (Humanitarianism was not then talked of) to Deism, Deism to Atheism, and Atheism to hell."

Dr. Benson hearing this, replied, "A much shorter way might be pointed out. Calvinism leads to Antinomianism, Antinomianism to a wicked life, and where that leads admits of no doubt." Communicated to J. Cornish by Dr. Benson's venerable friend, Dr. Amory.

Dr. Amory was a worthy member of the well-chosen Committee for gaining Relief to Dissenting Ministers and School-masters in 1772. The bishops joined in array against it. Dr. A. waited with others on Bishop Warburton. It was observed that his support might naturally be expected, who, in a controversy with Bishop Lowth, had avowed his opinion, "that toleration ought not to be withheld from idolaters." The Bishop wished to be excused, saying, 66 a man must pay some regard to his connexions." Dr. Amory replied, "Why not stand forth alone, my Lord, like Abdiel, in the noble cause of truth?" The proud Bishop was not sufficiently high-minded to act thus. Dr. Amory had resolved in early life to sacrifice at the shrine of integrity, and had wisely determined to

wait the rewards of it.

J. Cornish inquiring of his then worthy tutor, Dr. Kippis, how it was

that the liberal-minded Bishop Law did not appear in our behalf, the cause assigned was, "the unpleasantness of being brow-beaten by so many of the same station, when his aid would be ineffectual." On coming to town at that time and waiting on Archbishop Cornwallis, that prelate, so inferior in every episcopal qualification, greeted him with a sneer: "I suppose your Lordship is come to assist Dissenting endeavours." Bishop Shipley was then one of the bench, but did not come forward as the friend of liberality, though afterwards he obtained that honour.

JOSEPH CORNISH.

account of a Chapel at Allostock, near Northwich, in Cheshire, with the circumstances of which, probably, some of your Correspondents are informed. It appears that in the year 1742, Dr. Samuel Eaton was the pastor, who was succeeded by the Rev. William Turner and the Rev. John Holland. The Congregational Magazine adds, "the ministers who have followed Dr. Eaton were probably Arians or Antitrinitarians," with the exception of the present pastor, Mr. Glover, who is represented as an Arminian Baptist and far advanced in years, preaching only once a month. It appears that an estate of 27 acres of land, situated at Rainow, two miles from Macclesfield, was bequeathed by the Rev. Samuel Garside, for the " officiating minister of this Chapel for ever.' "But this bequest," says the Magazine," has experienced the common fate of posthumous benevolence, and is not enjoyed by the party for whom it was designed."

siastical associations have sometimes been armed, or have assumed, I am much inclined to think, that what may be termed the rational classes of Dissenters, have fallen lamentably into the other extreme, leaving our weaker churches to struggle on as they may, or altogether to perish, for want of the friendly support and protection which can only be effectually given by an associated body. With these views, I cannot but regret the failure of the late laudable attempt to establish a Unitarian Association of the counties of Lancashire and Cheshire, which would have been competent not only to have taken up the cause of several expiring churches, but would have been a powerful auxiliary to the Unitarian Fund. Surely no one can doubt of the absolute necessity of union in any public affairs, or does he think that, in this instance, exertion is misplaced and unnecessary? As I am an advocate for active measures, I am glad to find that the subject of an Association is not dropped. I certainly should have been better pleased, had the friends of the measure persevered at once in their original plan, but much ought to be sacrificed to conciliate all parties; and I trust the Committee appointed at the late Annual Meeting at Warrington, will enter upon some plan for immediately carry. ing into execution what so many of their brethren have long wished for. In no part of the kingdom is there a wider uncultivated field than is presented by our manufacturing districts for popular preaching; and when it is considered that several missionaries have offered their services in the Unitarian cause, I think the friends to divine truth can scarcely acquit themselves of culpable neglect if they longer defer to avail themselves of the means before them for disseminating the genuine doctrines of the gospel.

SIR,

A. B. C.

July 25, 1820.

charge, that a natural and close alli ance subsists between Unitarians and Unbelievers." I hope Unitarians will never deem it unnatural to form an alliance, as close as the fair pursuit of a common object may require, with unbelievers or misbelievers of any description, who may be willing to join them with the laudable design of contributing "to let the oppressed go free and to break every yoke." A very opposite design appears to have been attributed to Unitarians, on a late memorable occasion.

Mr. Gurney, whom "the Society for the Suppression of Vice" retained to prosecute Mr. Carlile, seemed to connect the Unitarians with the promoters of that prosecution, in his reported speech at Guildhall, on the 15th of October last. Mr. Carlile pleaded, not legally indeed, yet not unfairly, as argumentum ad homines, that the Trinity being confessedly an essential article of the religion established and enforced by the State, Mr. Smith's Bill, which released from pealties the impugners of the Trinity, had virtually repealed the Blasphemy Act. To this line of defence, Mr. Gurney is reported to have replied,

In the Act of William and Mary, which exists now in full force, there is a passage stating that he who denies that the Old and New Testaments are of divine authority, shall be subject to certain pains and penalties. The defendant declares that the whole Act has been repealed, whereas it is evident, beyond doubt, that but one line upon the subject of the Trinity has been withdrawn. The new Act, then, tacitly re-enacts all the rest of the former statute; for it shews that the latter had undergone thorough consideration, and the plain meaning of the former is equally the design of those who solicited and those who granted the indulgence."

I Copy this passage from the Morn ing Chronicle of Oct. 16, which agrees with the Times of the same date. From the word design, connected with thorough consideration, a reader would, I think, be likely to conclude that the Unitarians had shewn themselves ready to make a common cause with Mr. Gurney's clients, considering their own relief as the only proper relaxation of the statute, and quite satisfied that with such an exception in their favour," the Act of William

and Mary exists now in full force." Yet "those who solicited the indulgence," while they could only act for themselves exclusively with any chance of success, had neither a design to encourage, nor a disposition to approve the late prosecutions; but were among the first to regret, while they relied on the omnipotence of divine truth, that Unbelievers were not allowed with impunity to assail the religion of the Bible, not only with argument, but even with misrepresentation and ridicule, should they be disposed thus to injure their own reputation as sober disputants.

It appears, then, that "of all men, Unitarians have the greatest reason to approve of this Sermon," and that they would indeed "have the greatest reason to complain" had no one of their number been found promptly to bear in their behalf a testimony against persecution. Should any of your readers still doubt whether the prosecution of Mr. Carlile be a species of which persecution is the genus, I wish they would inform us, according to their nomenclature, on what page of history, ancient or modern, persecution can be found.

GAMALIEL.

Remarks of an Unitarian Traveller. No. I.

SIR,

M'

Y employment will not lead you to expect from me any logical reasoning. I am in trade, and perform my own journeys. This leads me to see a variety of persons and places. On these I am accustomed to make my remarks, not with a design to find fault, but to put down what I think may be useful to myself or to my children, when I am dead. Some of my observations have been communicated to friends, whose partiality led them to believe they might serve our common cause. With this wish they are sent; and if you judge them worthy of a place in your theological Repository, they are at your service. If the plan I have pursued were followed by other Travellers, you would have many Correspondents who could give you better means than are now possessed for determining the question,—Is Unitarianism increasing or decreasing? A general spirit of inquiry is increasing a greater readiness to hear what we

have to say exists; and the very bit terness shewn by the bigoted proceeds from a fear that our principles should be known; for if known, they cannot refute them.

catechising them, and attending fainily prayer. I wish these were more observed by Unitarians; then we should not be so often charged with indifference to the means for promoting devotion. While we shun the gloom, we should still cherish the spirit of genuine religion. Till our ministers shall follow the plan of a Field or a Holland or a Carpenter, we shall not build up our young as we ought; nor shall we prepare the way for laymen acting the part of priests in their families, and in their neighbourhood, when new societies are to be formed, or old ones are without a supply. It is greatly to be lamented, that such friends to our cause as Mr. Thos. F--r, have not regular service in the places where they live. This would awaken inquiry, encourage public worship, give to the lower classes the opportunity of attending our forms of worship, and enable the well-disposed to have Sunday-schools, and to promote other benevolent plans, which, for want of co-operation, are now omitted. Fellowship Funds are admirably fitted to prepare for general union. Vestrylibraries, religious tract societies and conferences will follow.

But there is another cause: the length the seceders have gone in the doctrines they have taught, has alarmed many of the orthodox. Moral preaching and enforcing the duties of Christians, were beginning to be more common before the direction given to public opinion by Carlile, and his base effort to rank Unitarians with himself. The tide will turn; and though the depression of trade and the difficulties of the nation are against us, truth is gaining ground among individuals. It shews its progress slowly in bodies. Indeed, it is rather surprising, except in large towns, that Unitarian societies should be formed, if we consider the difficulties that attend those who join them. Besides being every where spoken against," in many places the means of support would be taken from those who would prefer worshiping with us, if they dared to attend with us. This opposition is not less strong among Dissenters than among members of the Establishment. With the latter, it seems to me consistent; in the former, a departure from their own principles, and a violation of that right, the right of private judgment, on which alone our Dissent can be justified. If we follow truth, it is of little consequence whether the numbers who avow themselves Unitarians are for or against us. The Bible is for us, and with this weapon I am content. Human authority is to me, in matters of religion, like the kite that used to please me when a boy, with this difference-the kite flies against, authority goes with, the wind.

I was brought up in the belief that Christ was the only head of his church, though my Calvinistic education did not allow me to think he died for all. Having told you my education, you will not wonder at some of the habits I still retain. Though I have long given up the belief in Five Points, as necessary to salvation, I still feel a great reverence for some of the practices my mother and grandmother taught me early to observe. Among these are the strict observance of the Lord's-day, a frequent reading of the Scriptures, instructing, children by

As you, Mr. Editor, recommend the Christian Tract Society, I will take the liberty of mentioning an improvement in its management. Its tracts are too long. They are more fitted for scholars than learners. They suit those who have a deal of time, not those who can only snatch a few minutes, and are then off again, Let us take a hint from others. The Society for Pro moting Christian Knowledge, and the Bristol Tract Society, have short, pithy pieces. These are laid in shop windows, and in places most frequented. It costs little to have a few to give away to persons who may read them. We want something of this kind. If the Committee of the Christian Tract Society would consider this hint, they might easily get such pieces as would obtain general circulation. I will shew you that I can follow the advice I give, and not occupy more of the time of your readers at present. In my next, I will send you some observations made in my Essex journey, which is through Suffolk, Norfolk, Cambridge, and Herts, On each of these you will have the opinions of an

UNITARIAN TRAVELLER

ART. I.-A Course of Lectures, containing a Description and Systematic Arrangement of the Several Branches of Divinity: accompanied with an Account both of the Principal Authors, and of the Progress which has been made at different Periods in Theological Learning. By Herbert Marsh, D. D. F. R. S. and F.A. S., Lord Bishop of Peterborough, and Margaret Professor of Divinity. Part V. On the Authenticity of the New Testament. Cambridge, printed. Sold there by Deightons, and in London by Rívingtons. 1820. 8vo. pp. 94.

E are happy that this Prelate

WE

in the character of Margaret Professor of Divinity. at Cambridge. Although the subject of the Fifth Part of his Lectures may be considered as not admitting any great novelty of information and remark, we cannot but be gratified by his luminous arrangement of his thoughts, by the perspicuity and vigour of his style, and by several traces of a powerful and discriminating mind. To those who are beginning, and to them who feel a desire of reviewing their theological studies, his labours will be highly useful.

"And it is "that these

"The authenticity and credibility of the Bible," form the third of the seven branches of the system of divinity adopted in his Lectures. hardly possible," he says, important questions should be examined at a period more seasonable than the present, when every effort has been made to shake the fabric of Christianity to its very basis." Previously to his entrance on the proof of the authenticity of the writings of the New Testament, he deems it" necessary to give a definition of the term authentic." This word he uses "in the confined sense in which many English and most foreign writers use it:" he pronounces a book authentic that was composed "by the author to whom it is ascribed." It will naturally be asked, whether Bishop Marsh has good reasons for thus departing from the language of some preceding advo

cates for revelation? On the one hand, the correct employment and application of terms are essential_to the success of our researches after truth, and of our diffusion of it: on the other, no changes should here be introduced which are not manifestly improvements.

A late excellent Prelate stated "the difference between the genuineness and the authenticity of a book" as follows: "a genuine book is that which was written by the person whose name it bears, as the author of it; an authentic book is that which relates matters of fact, as they really hap pened." This distinction, we believe,

So far as it extends, we find it conve nient and intelligible; yet the second part of it is limited to historical, and does not comprehend epistolary and several other writings. Authenticity, in the sense in which Dr. Watson defined it, cannot be predicated of epistles, unless they record matters of fact, and record them with correctness. Now the Margaret Professor's definition of this term includes, on the contrary, those books of every class that were written by the persons whose names they respectively bear, as the authors of them. To this definition, therefore, we give the preference: its the citation of a passage from an early accuracy will perhaps be confirmed by

Christian writer.

Tertullian + speaks of the "authentic letters" of the apostles. It has been a difficult task to ascertain what he means by this expression: evi

* Apology for the Bible, by R. Watson, D.D., &c., Bishop of Landaff, (3rd ed.,). p. 33, and Dr. Maltby's Illustrations, &c., (1802,) pp. 1, 2.

† De Præscrip. cap. xxxvi.

266, &c.) on the passage. The note of See Lardner's remarks (Works, II. Semler, (Tertull. Opera, Tom. II. pp. 45, 46,) is, 66 non originalia et autographa, ut multi falso intelligebant; sed Grace, quia isti alii Latina translatione utebantur, sicut ipse Tertullianus." The interpretation which this Editor denounces of the words authenticæ literæ, has been