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determined by authority, and not by the sober appeal to men's understandings, exercised under a serious sense of responsibility, and a sincere desire to learn the truth as it is in Jesus. We think the contrary. If Dr. Stock had been followed by all whose feel ings lead their judgment, it would not have affected the foundation on which his former opinions rest; it would not have weakened the conviction which had been formed by a calm and serious investigation of the scriptural evidence for and against them.

When Dr. Stock's change was announced to the public, it was the language of many, "Dr. Stock become a Trinitarian! why this is decisive." And the greatest triumph was manifested, as though the whole edifice of Unitarianism were shaken to its foundation; and the most sanguine expectations were expressed, that numbers would follow his example. I should have felt no surprise, if others had followed his example, not, however, from that class who have formed their opinions for themselves, upon scriptural evidence, but from those who received Unitarianism upon the authority of others, or merely because they thought it rational, from those whom fashion or wordly motives would influence in any question, or whose weak minds sunk under the opprobrium so unjustly attached to the avowed Unitarian, and the denunciations of eternal perdition, which so often supply the place of argument. To many, I doubt not, the change was a theme of simple sacred joy and devout thanksgiving, that one soul had been rescued from sentiments which, through ignorance, they dreaded more than sin itself. And others, who felt a strong confidence in the truth of their orthodoxy, and had witnessed, with deep sorrow, the number of instances in which the same confidence had fallen before examination and evidence, would naturally have their feelings cheered, and their convictions invigorated, by perceiving the retrograde course run by a man of undoubted integrity and piety, and eminent for talents and literature. But the very circumstance which so much raised, should have damped their exultation. It was but one. Talents not inferior to his own, the love of truth as pure, acquirements as varied, and

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character as unsullied, are possessed by many whose convictions of the truth of Unitarianism have been strengthened by the repeated examination of opposing evidence: and from among those, respected individuals, who, by the study of their English Bible alone, and by comparing Scripture with Scripture, gradually arrived at the firm belief and steady avowal of the great principles of Unitarianism, (and the number of such is considerable, increasing and encouraging,) I know not a single instance of the change which Dr. Stock has made.

When it happens that men who have patiently examined the subject, on both sides, for themselves, (em. ploying all the light afforded them by others, but submitting their understanding to the authority of nothing but revealed truth,) and who, after many a painful struggle with early impressions, attachments and interests, have formed a serious conviction that Unitarianism is the doctrine of the gospel,-when it happens that such men again return to their former opinions, then may it stagger, or at least perplex, the advocate for Unitarianism, and lead him to pause, and reconsider before he takes another step in the service to which he believed Christian duty had called him.

But Dr. Stock was not one of these. I want no other proof of my assertion than his own letter. I do not refer to its total deficiency in argument; because, though its admirers think otherwise, its intelligent author well knows that it neither contains, nor was designed to contain, any. It is the history of a peculiar mental process, which is chiefly extraordinary, because the subject of it is a man of intellectual attainments and culture. And that history clearly developes two facts. The one is, that Dr. Stock had never calmly and fully examined for himself the arguments against Unitarianism, nor fairly appreciated their weight, in opposition to the innumerable passages by which its grand principles are supported. The other is, that when doubts were produced by the affectionate perseverance of Mr. Vernon, he dwelt upon them with restless earnestness; that he pursued the subject with intense eagerness, and under the influence of strongly excited feeling; and that, in

the course of a very few weeks, while in a state of mind utterly unsuited to the calm exercise of the understanding, he came to an unhesitating conviction, that instead of the essential, unpurchased mercy of God in Christ Jesus, he was henceforth to rest his hopes of acceptance on the death of Christ, as the procuring cause of salvation; that instead of regarding the Father as the only true God, he was to consider Jesus Christ, whom he has sent, as himself truly and properly God; that instead of paying religious worship to the Father only, and yielding Him alone the tribute of Supreme love, he was henceforward to kave Three Supreme Objects of adoration, thanksgiving and prayer.

And it is to be observed, that this momentous decision was formed without his once conversing with those with whom he had been accustomed to converse freely, and who, he must know, would use no means but argument to prevent his change: it was formed in circumstances, in which, as a medical man, he would have recommended another, if possible, to suspend his judgment: it was formed with extreme rapidity, and it was communicated to the world with a precipitancy which seemed to say, that the desperate step must be made at once, or he should relapse.

Nor can I forbear to express my surprise, that one who, in the search after Christian truth, perused the imposing assertions and eloquent declamation of Wardlaw, should have neglected the close and solid arguments of Yates in reply. Some of Mr. Wardlaw's friends, I have heard, have advised him to relinquish the contest; and I am of opinion that they are his wisest.

If Dr. Stock's recollection told him that fluctuation marked his religious history, experience and his knowledge of human nature should have taught him to suspend his decision, till it had stood the test of a calmer and more judicious investigation, after his feelings had become tranquillized, and his powers of discrimination had acquired their usual vigour.

Should I be asked, if I expect that Dr. Stock will ever return to his former sentiments, I answer, not if he places religion in excitement, rather ihan in steady affection and principle;

not if he makes feeling the test of truth, rather than argument; not, in short, while he believes himself under the special guidance of Divine illumnination. If that belief continue, and as long as it continues, he has but one course to pursue; and while so many contribute all they can, to keep him steady to his new doctrines, and to feed the flames of enthusiasm, he will not be likely to follow that resplendent, but less glaring light, by which be would discern, that the spirit of truth cannot contradict itself, and that this has plainly taught, that besides Jehovah there is no God, and that the Father is the only true God.

I do not presume to set bounds to the agency or influence of God. I believe that the Father of our spirits does afford aid to his frail children, in ways which philosophy cannot yet explain, to strengthen, to console and to guide: but I know no proof that he at present communicates truth by any supernatural means. I am sure, at any rate, that we have a right, and that it is our duty, to "try the spirits;" and I feel a firm conviction that that spirit is not of God, which contradicts the plainest principles of common sense, and the plainest declarations of Scripture. What internal feelings can be allowed as a just ground for conviction that Jesus Christ is God Supreme, when his own words are, "The Father is greater than 1," and when he exclusively speaks of him, in the solemn act of prayer, as "The only true God" ?

But after all (it will be said) you regret the loss of him." Certainly we do; but not because we cannot do without him. His steady attendance on the duties of public worship, and the still more uniting ordinance of Christian profession,-his ardour of feeling, contributing to cherish zeal in others,-his devout and amiable character, as well as his distinguished attainments,-made him a valuable member of the congregation with which he had been for many years connected. But his importance to its prosperity has been vastly over-rated; not by himself, for he would not do it; but by those who wildly imagined that his change would be the deathblow to Unitarianism, in this city at least. To the welfare of the congre gation as a body, various individuals

who have not his claims to the public notice, have contributed much more than he and as to his importance to the cause of Unitarianism, I do not learn that he took any active share in the measures designed specifically to promote it. His change will prove more beneficial to Unitarianism than his previous services. It will lead, as it has led many, to inquire and to think and all we ask is, that the serious inquirer will give our cause a fair hearing. Among the many who are afraid to hear, to read or to think, we do not expect success.

I do myself individually regret his change. The little personal intercourse I had with him, and what I knew of him from other sources, led me to believe that I should find in him a friend to value and to love: our pursuits would, in many respects, have been similar; and our great objects, in more: our love of truth would have led us in the same direction; and it would have been cheering, in the duties of my profession, to have had his co-operation. But it should be stated, that he was not the official organ of the Lewin's-Mead Society in their different communications with me. He took, indeed, an active share in the business of the congregation at that period, far beyond what the state of his mind fully authorized; and he composed the letter of invitation to me, (in which he says, "our city has been designated by an eminent writer, as the nursery and hot-bed of English fanaticism; and the particular sentiments which distinguish us as a religious community have to encounter a proportionate degree of misrepresentation and obloquy :") but I was little acquainted with his share in those proceedings till after his change; and I had no direct communication with him whatever.

I regret that change; and believing that it was from truth to error, I regret it on his own account. If, however, in its immediate or remote influence, it should be the means of bending his heart and life, more and more, to the obedience and imitation of Christ, then it must be well with him.

L. CARPENTER.

SIR,

July 10th, 1817. OU inserted in your last volume,

You

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(p. 220) my letter on Sir Isaac Newton's Historical Account," in which I ventured to regret his cautious avoidance of any direct declaration on the subject of the Trinity. I have since observed that Mr. Lindsey had found that great man's" prodigious reserve," as he terms it, "ascribed to a blameable timidity and fear of persecution," by "the anonymous author of a pamphlet of some repute," entitled Causa Dei contra Novatores, 1748, pp. 31, 58.

"The author," adds Mr. Lindsey, "having mentioned Mr. Emlyn's sufferings, proceeds to say, this persecuting spirit kept in awe and silenced some extraordinary persons amongst us, Sir Peter King, Sir Joseph Jekyll, and the greatest man of the age and glory of the British nation, I mean the renowned Sir Isaac Newton. After which he points to Sir Isaac's then unpublished discourse or dissertation upon the pretended text of 1 John v. 7, 8, as an instance of of this excessive caution." Historical View, pp. 402, 403.

At the close of my letter I conjectured that Sir Isaac Newton's two tracts were probably written about the time of the Revolution. That event, while it brought relief to the impugners of established rites and ceremonies, was followed by the indulgence of a persecuting spirit against those who disputed the Faith by law established. Thus the Bill of Rights, to all free inquirers in religion, whether Christians or Unbelievers, became, what a celebrated republican once described: it, on another account, "a Bill of Wrongs and Insults." The sufferers. from Protestant persecution, during those falsely vaunted days of personal freedom, will, I am persuaded, be found, on inquiry, to have been far more numerous than has been generally suspected.

INS

N. L. T.

SIR, Aug. 12th, 1817. N the elegant and comprehensive. Summary of the Evidences for the Christian Revelation, by the Rev. Mr. Belsham, the following sentence occurs in the first discourse :-" The utmost which the generality of sober

and rational inquirers can expect, is to attain a faith, not perhaps wholly unmixed with doubt, and a hope, not entirely unclouded with fear." With this opinion I perfectly accord. But I would beg leave to ask, whence arises this doubt? The fear requires no explanation. If the evidences of Christianity are so strong, particularly the direct historical ones; if "it is selfevident, that the writers" of the Books of the New Testament "could not be themselves deceived," if "they were not deceivers ;" and if "it follows, that their testimony must be true, and that the Christian religion is of divine original, our faith," instead of having the smallest alloy of doubt, should be pure.

We have not any doubt of the facts recorded by Cæsar, or by Tacitus, and yet the evidences for these facts are less powerful, we are told, than for those of the Christian revelation. Whence then, I again beg leave to ask, arises this doubt? Why, in the words of an infidel historian, does “a latent and involuntary scepticism adhere to the most pious minds?"

SIR,

SCEPTICUS.

Aug. 22nd, 1817.

HE following passage is part of

Edmund Calamy's speech, at Guildhall, Oct. 6th, 1649, "in order to the persuading the City unto a liberal contribution towards bringing in the Scots in order to the preservation of the Gospel, as he several times expresseth himself, in that speech." It will serve to shew that the Presbyterian Priests, lent the influence of their religious character as readily as the Episcopalian, to the objects of their political party

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"Let me tell you, if ever, gentlemen, you might use this speech, O happy penny! you may use it now, happy money! that will purchase my gospel, happy money that will purchase my religion, and purchase a reformation to my posterity. O happy money! and blessed be God that I have it to lend."

The speech was probably delivered from the hustings at Guildhall, to the Livery, in a common-hall; and Mr. Calamy was, no doubt, appointed

from his extraordinary popularity in the City. It was at a remarkable time, only a few days after the Parliament, the Assembly and the Scotch Commissioners had taken the covenant, being prepared, as Whitlock says, by one prayer of au hour's length. I copy the passage above from "The Modern Pleas of Comprehension," &c. 1675, 18mo. p. 139. Dr. Calamy the historian had seen that book, for, in his Account, 2d Ed. 1713, p. 6, he quotes and controverts a passage in it, respecting his Grandfather's inclina tion to conform, but never mentions the apostrophe to the happy penny. His silence is a sufficient confirmation of this anonymous author, whose chief objects appear to have been to examine the Presbyterians' professed attachment to the Crown, and to oppose their toleration by the arguments which their own writings and their practices, in the short day of their power, had so amply supplied.

SIR,

HISTORICUS.

Aug. 18th, 1817.

Y his reply to An Old Unitarian,"

YOUR Correspondent, Mr. Fox, in

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(p.333) has rather glanced at the conduct of those among his fellow-worshipers who lend their support to Calvinistic

regard to the soundness of his objection, as matters at present stand; and should be heartily glad to have his answer to one or two queries on the subject. Having lately been applied to by a Calvinist, to add my mite towards promoting the progress of the Church Missionary Society (which circumstance has brought the matter rather nearer home perhaps than before), I have been somewhat puzzled respecting the mode of conduct best to be pursued. If it be a certain fact that Calvinistic Missionaries have greatly promoted the circulation of the Scriptures in foreign districts, does it not become an Unitarian Christian to support them? I think it does; and I also think that the assistance given by Unitarians to Calvinists and Churchmen, on such occasions, will be of service to their cause in two ways: it will evince to the world their eagerness for the spread of the Gospel, even under circumstances which they regard

as unfavourable to its progress: and it may, in time, spur ou some of the more zealous of the community, who take umbrage at this junction of Unitarians and Trinitarians, to the attempting something similar themselves. If Mr. Fox, Mr. Wright, or Mr. Aspland, are inclined to venture into Iceland, where, in one district, the parish of Hof, containing 400 souls, but one person is to be found above six years old unable to read the Scriptures, and where, by the bye, till a Calvinistic Missionary, Mr. Henderson, went amongst them, very few copies of the Scriptures were to be found; I shall be very happy to subscribe to this mission rather than to one undertaken by Calvinists. Till then, I am doubtful whether we ought to be contented with doing nothing towards promoting the circulation of the Scriptures in foreign parts, even although we are obliged to make Calvinists the instruments of our bounty. In no point are Unitarians more open to attack than in their indifference, or at least, want of activity, in spreading the blessings of the gospel among those who now "sit in darkness." They have only arguments with which to answer those who contend that there is nothing in Unitarianism calculated to turn the idolater from his errors: they have no facts to produce. Let them take a Calvinist to a Unitarian colony, where, in the midst of heathen superstition, this Christianity has been planted with good effect; and more, a thousand times more effect will be produced than can be gained by our pulpit warfare at home, T.

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Rus in Urbe, Aug. 24th, 1817. SIR,

AM apprehensive that your readers,

earlier biographers and annalists, have not attended so much as they ought to have done, to an excellent proposal, made several months ago, for rendering your work a repository of documents and authorities, which may gradually accumulate, till they serve to furnish, if not to form, some future historian of Anti-Trinitarians, in this and the Sister Island, tracing them from the

Vide Twelfth Report of the British and Foreign Bible Society, p. 202.

indistinct notices at the era of the Reformation, to the fuller narratives of modern times.

That I may, however, attempt something more than complaint, I offer the following communications, hoping you will receive such from a variety of quarters. I begin with writers against the Anti-Trinitarians, whose names have occurred, on looking over the first volume of Wood's Athena Oxonienses, Ed. 1691, for a more general purpose.

No. 142, p. 105. "Bartholomew Traheron, Library-keeper to Edw.VI. who conferred the deanery of Chichester on him, about 1551. When Q. Mary came to the crown, he went into Germany-continued there till her death; and then returning, was restored to what he had lost. Among many things, he wrote

"Exposition of a Part of St. John's Gospel, made in sundry Readings in the English Congregation, against the Arians. Printed the second time in 1558. 8vo. The readings were ten, and they were performed in the English congregation beyond the sea." B. Traheron was living in 1562.

No. 152, p. 115. “John Pullayne, a Yorkshireman born, was educated in New College. When Q. Mary came to the crown, he was forced beyond the seas to Geneva, but returned when Q. Elizabeth was in the regal throne, and had the Archdeaconry of Colchester bestowed on him. He hath written,

"Tract against the Arians;" and translated into English verse "The Ecclesiastes of Solomon;"" History of Susannah;" "History of Judith;" "History of Hester;" "Testament of the Twelve Patriarchs." He died in 1565.

No. 161, p. 120. "William Turner, a noted and forward theologist and physician of his time, was born at Morpeth; educated in Cambridge, in Trivials, and afterwards for a time in the study of medicine. While he was a young man, he went, unsent for, through many parts of the nation, and preached the word of God, not only in towns and villages, but also in cities. In his rambles, he settled for a time at Oxford. Following his old trade of preaching without a call, he was imprisoned, and kept in close durance for a considerable time.

At

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