of the gospel, and in the practice of pure P. S. Owing to an inadvertent omission in the letter from Stainforth, inserted in the last number of the Repository, the number of inhabitants in that village was not stated. For this deficiency, the Editor and Readers of the Repository are requested to accept the apology of the Author, and to write 600 in the blank space left for the purpose. The expense incurred in building the Unitarian Chapel at Stainforth, &c. is esti ductory Essays to Hartley's Theory-The two Volumes of Disquisitions, &c.-The Correspondence with Dr. Price-The Two Letters to Mr. Palmer-Letter to Mr. Bryant-Preface to Collins's Philosophical Inquiry, and probably a part, if not the whole of the Letters to a Philosophical Unbeliever. I mention these works in the order which I propose to observe, to invite your readers to assist me with any information respect ing them which may promote the correct execution of my design. Such communications as well as any assistance towards my proposed account of the Life and Correspondence of Dr. Priestley, I request them to address to Mr. George Smallfield, Printer, Hackney. Since Received. Vote from the Unitarian Fund Richard Cooke, Esq. Bath, per 1 10 Fellowship Fund, George's 50 Mr. F. Moat, Fishlake, near ditto 1 10 Two Friends Mr. S. Simpson, Mr. T. Eyre, Rawmarsh, near ditto 5 50 Rotherham 1 Edward Tompson, Esq. Hull 1 10 0 10 6 550 1 1 0 500 £87 2 3 A SUNDAY Evening Lecture has been established, in addition to the two services of the day at this Chapel, which is pro London 2 20 posed to be continued during the winter. The subjects are intended to be chiefly confined to the particular views of the gospel, which are maintained from Scriptural proofs and inferences, by the Unitarian Christian, with the sanguine hope that, as the consoling and pure doctrines of the gospel become more known, they will be more readily embraced, and the unjust prejudices that are entertained against them through ignorance be sub. dued. Two evenings' Lectures have been already delivered, which have been ex. tremely well attended. Re-opening of the Presbyterian Meeting House, Colchester. On Friday, October 10, the Old Presbyterian Chapel, in Helen's Lane, Colchester, was opened for Unitarian worship. The Rev. Mr. Fox preached two sermons on the occasion. The subject in the morning was, The preaching of the Apostles contrasted with that of the Advocates of Modern Orthodoxy; and in the evening, Unitarian- Miss E. Yates, Liverpool Mr. R. B. Blyth, Edinburgh A Friend, by the Rev. James Yates Mr. John Sweet 0000 0215 000000 5 5 10 0 20 0 5 0 5 5 5 6 1 0 0 0 050000 William Owen John Stevenson John Roberton J. W. Hedderwick John Thomson William Bachelor Thomas Muir Glasgow, Oct. 12, 1817. 1 1 0 1 10 0 1 1 0 0 12 0 0 10 0 1 1 0 I 11 6 2 20 2 2 0 2 2 0 220 1 1 1 0 1 1 0 2 0 2 1 10 0 0 14th. Rev. J. Gilchrist. Hindrances to the reception of Truth. 21st. Rev. T. Rees. The Ancient Prophecies concerning Christ considered in reference to his Person. 28th. Rev. J. Gilchrist. On Love to Christ. The Treasurer will attend in the Vestry every Evening after Service, to receive the Subscriptions of those who may be disposed to contribute to the Support of these Lec tures. A Course of Thursday Evening Lee- SERVICE TO BEGIN AT SEVEN O'CLOCK, (First Series.) 1817. Oct. 23d. Rev. T. Cooper. Our Lord's Sermon on the Mount the Standard of Orthodoxy. 30th. Rev. T. Cooper. The Promises and Privileges of the Gospel universal. Nov. 6th. Rev. W. J. Fox. Reasons for Dissent from the Church of England. 13th. Rev. T. Rees. Creation of all things by Jesus Christ. 20th. Rev. J. Gilchrist. On the Misrepresentations of Unitarianism. 27th. Rev. W. J. Fox. Love to Christ. Dec. 4th. Rev. R. Aspland. The Divine Justice; considered in reference to the Calvinistic Scheme. 11th. Rev. T. Rees. The "great Mystery of Godliness.” Received for Glasgow Chapel, by Rev. R. of the Unitarian Doctrine. 18th. Rev. J. Gilchrist. The Importance Mr. HINTON, late of the Baptist Academy, Bristol, has been appointed Minister Dec. 7th. Rev. W. J. Fox. The indirect of the Unitarian Congregation, Crediton. Influence of Unitarianism, MONTHLY RETROSPECT of PUBLIC AFFAIRS; OR, The Christian's Survey of the Political World. IN contemplating the affairs of Europe, there is much to excite our attention, Though, what are called by the men of this world, great and splendid actions do not occur, yet there is enough to shew, that the terrible revolution, of which we have been witnesses, has not been brought to an end without many important results and evident changes, it is hoped for the better, in the government of this part of the world. The agitation that at present prevails is a proof that men think more than they were accustomed to do on the relations to each other of all classes in society. Kings appear to have gained every thing at the close of the revolution: they have changed, at their pleasure, forms of government, and have transferred dominions as they pleased; yet in this great change, in the destruction of almost every thing that bore the name of republican in Europe, the mass of the people have probably been greater gainers than the kings; and the influence of public opinion operates so forcibly, that those tyrannical actions, which formerly were the characteristics of most governments, are less likely to occur than at any former period. We are naturally more interested in what takes place in the religious than in the political world, being convinced that when men think seriously on their greater, they will be more attentive to the lesser duties. It is not to be expected that a vital change should instantaneously take place, nor that the factions that have arisen from religious disputes will subside at once into a uniform obedience to the precepts of our Saviour. Yet symptoms of a better mode of thinking, in this respect, have occurred, and we must carry our views back to a remote period to understand thoroughly the system which is now beginuing to develope itself. At the time of the great revolt from Popery, vulgarly though very improperly going under the name of the Reformation, the professing Christians of the greater part of Europe were divided into three great factions, under the name of the Papists, the Lutherans and the Calvinists, according as they subscribed to certain opinions, sanctioned by the preended Holy Father, or the two great heads f the revolt from his authority, Luther nd Calvin. In whatever manner these factions disagreed with each other, in one [oint there was a uniformity of opinion, amely, in the interpretation of Scripture by their respective dogmas, and in a great aversion to every one who presumed to differ from the established doctrines. Hence Ley were all involved in the same breach VOL. XII. 4 N of our Saviour's command-"The kings of the earth exercise authority, but it shall not be so with you." It shall not be so with Christians: amongst them the word of command cannot be known. They are all brethren, and have too great a deference to each other and to their Holy Master to presume to exercise authority over any one in his fold. The two great revolters thought they could not complete their triumph without drawing up a set of rules and a formulary of faith for their adherents. Their scheme succeeded, and from the time that this great point was established, the different bodies have occupied nearly the same tracts of land in which their respective tenets were adopted. Very slight inroads have been made upon each other. The children born in the same town followed in general the mode of faith to which their fathers had been accustomed; and it is not uncommon, in going from a Protestant town in Germany, to find the first village in the way as bigoted Papists as their ancestors were at the time of the revolt from Popery. Several attempts have been made at different times to form a union amongst these differing sectarians, to bring together the Lutherans and the Calvinists, or to form a union between the sect established by law in England and the pretended Holy See. These attempts have, from natural causes, hitherto failed. But there is a strong ground for believing that the wall of separation between the Lutherans and Calvinists is likely to be broken down, or at least that the enmity between them will give way to better sentiments of each other. The attempt is now making in Prussia: to what extent it will succeed time must determine. But there seems to be an inclination in each party to soften down the points of dispute, and it is not impossible that a political union at least may be formed, which will not shake their grand notion of setting up the traditious of men in the room of the laws of God, nor tend to lead their adherents to the only point of importance, the conformity of our spirit with that of the gospel. For the promotion of this union a wish is expressed, that the names of Lutheran and Calvinist should be merged in that of Evangelical, this word not being used in the sense attached to it by a certain party in England, but more generally as importing a deference to the words of the gospel rather than to the interpretation of them by the respective leaders of the two parties. This without doubt is a gain. For if Paul was offended, and justly so, by Christians of his day calling themselves by the names of himself, or Apollos, or Cephas, how much more would he be astonished at finding the professing Christians of this day ranging themselves under the names of men of so much inferior pretensions! There is great reason, however, to apprehend, that in having got so far, they will still find a difficulty in arranging themselves under a new order of things. Many of the points in dispute have, through length of time, grown in a great measure obsolete: the teachers of both parties are better informed than their predecessors: and they would willingly give up many of their ancient tenets, if they could but agree in what should be retained. Whatever may be the case, as it is only a political establishment, which is the basis of the whole business, the true Christian is less interested in its success; hoping only that this adjustment of opinions will lead many of the two parties to compare the new doctrines with the system established by our Saviour; and, as they think less of their political leaders, they will approach nearer to him who ought to be their only guide; for, separated from him they can do nothing. Prussia is not the only place in which this change in men's minds has taken place. It is felt in Geneva, the great headquarters of Calvinism. Calvin, the artful leader of the sect which bears his name, was as much a pope, in his little circle, as the pretended Holy Father at Rome. He loved the pre-eminence just as much, and formed his hierarchy on similar principles, though on a different plan. His code of laws was adopted, but time discovered in them numerous flaws: and in the course of two hundred and fifty years, the pastors of Geneva gradually departed from the austere tenets of this autocrator. This is now evident, and pains are taken to point out this deviation, and to erect again the standard of the ancient faith. The thing cannot be done: but in the mean time a stir has been created, which has occasioned the magistracy to interfere, and to prescribe a silence on certain contended points. The right of the magistracy to do this cannot be doubted; for the moment a community of Christians permits the civil authority to regulate its concerns, they must be content to be subject to its dictates, whether in faith or in discipline. This naturally excites a revulsion. The pastors are accused of apostacy from the faith, not as it is in Jesus, but as it is in Calvin. The result here we must leave to time to determine but the true Christian will be thankful that he can have no concern in these disputes. His religion is formed according to the fashion of the altar prescribed by God himself. If any implement is used to form and fashion the stones, the altar is profaned. So in a Christian community, where the voice of human authority enters, it will influence the men of this world, but cannot affect the servants of the holy Jesus. In the Popish world something of the same kind occurs. The concordat between France and the Pope must come under the discussion of their approaching parliament, and then it will be seen by the language of the speakers, what is the degree of reverence now paid in that kingdom to the pretended Holy See. The French have been the great supporters of this see, and been distinguished by their bloody persecution of the Protestants: yet their adherence to it has not been of so completely servile a manner as in many other nations. They have always claimed what are called the rights of the Gallican church, and of these they are extremely tenacious. As to the question of religion, and the connexion between the concordat and the Scriptures, to this they will pay as little regard as if they were Protestants: yet their debates will bear an appearance of this matter being of a very sacred nature, and to be treated with a degree of awe and reverence peculiar to it. In this they resemble their post-boys, who still keep up the form of bowing at every cross they pass, and some with more or less apparent devotion; yet all passes in their minds as a matter of course, and no more touches the heart than the horrible language frequently uttered by the lower classes in this country. It may be, however, that this concordat may lead to a more intimate acquaintance with the subject; for, notwithstanding the great disregard to religion in France, yet there are several who think seriously and deeply; and if they should come forward, and lead the assembly to higher researches than what regards the appointment of bish. ops and archbishops, and the establishment of funds for their support, this concordat may produce very different results than those expected from it. The grand intention is to endeavour to restore what they call religion; in other words, a reverence for the priesthood and a reverence for forms; and by this it is thought that the throne will be better established. the time is gone by: a trick discovered is not to be played off again upon the same people; and their government is in aa awkward situation. They find the want of religion, and that without some degree of influence from it, a people cannot be easily governed. They do not want themselves more of religions spirit than they can keep under controul. In this dilemma they are obliged to take up with the old superstition, convinced that whatever influence it may have, little though it be, will be turned to their account. In this confusion, we shall hope that the Protestants there are not idle, but of their real state we know little. But |