? young race-horse or greyhound, by binding tight splints or stays round its beautiful young body, and then tying it up in a stall; but this is the kind of absurdity and cruelty so commonly practised in this country towards, what may be well called, the most faultless of created things.' "Although want of exercise is, perhaps, the most important cause of the frequency of lateral curvature, yet I do not doubt that stiff stays and tight lacing very materially increase the mischief produced by inactivity. Tight lacing not only prevents a due development of the muscles by pressure, but by fixing into one immovable mass the ribs and vertebræ of the back, which, more especially in youth, should have free motion on each other, makes the whole upper part of the body a dead weight on the vertebræ of the loins, which, in consequence give way to one or other side, and lateral curvature is produced." "Not only does tight lacing act directly in this manner, but indirectly it operates in diminishing muscular vigour, by impeding respiration. It is well known MISCELLANEOUS CORRESPONDENCE. God must come, and the period must arrive when his will shall be done on earth as it is done in heaven. It is delightful to think of the Rajah, educated in polytheism and idolatry, as, even from the more ancient forms of his native religion, able to discern the adorable excellencies of the One God; and, as now, with the full confidence which Christianity gives, cherishing the great truth that " of him, and through him, and to him are all things," and desiring to glorify him in all things through Christ Jesus. Dr. Carpenter in Reply to the Eclectic Review and Mr. Ellis. SIR, To the Editor. Bristol, June, 1831. I AM among the many who have to thank your very able Reporter for the faithful record he has given us of the proceedings of the Unitarian Association, on the memorable day when we had the satisfaction of seeing among us, both in worship and in general co-operation, that remarkable person to whom our hearts and hopes have been so long directed; to whom we have looked with earnestness, in reference not merely to those religious opinions which characterize our denomination of Christians, but also to those more general purposes of human well-being, which no other sect regard with more fervent desires than we do, and with which we find our views of Christianity so admirably coalesce. Our distinguished visitor, Rammohun Roy-the simple name conveys that muscular power bears a relative proportion to the freedom of respiration, animals having the highest development of the respiratory organs, being the most powerful in muscular force. Tight stays compress the ribs together, and prevent the play of the respiratory muscles-when applied during the growth of the body, they prevent the development of the chest, and thus lay the foundation of many pectoral diseases. Much more might be said on the subject. To expect that stays will be banished from the female dress would be idle, but I think few mothers who will reflect on the evils of tight lacing in growing girls, will hesitate to defer at least to the latest moment, the vanity of forming their children of that shape which is most convenient to the dress-maker; for really the great use of stays, from all I can learn on the subject, appears to be, that they form the most suitable groundwork for the attachment of the manufactures of these artists. The female form, at least in youth, requires no artificial aid to improve it; who would think of putting stays on the Venus de Medici!"-Pp. 36-46. to us more than any earthly title can do-must have perceived, beyond any antici.. pation of his own, how extensively and cordially he had obtained our respectful regards; aud his presence among us has already secured him a degree of personal attachment and esteem, which rests on no party considerations. He is come at a period when he sees our nation in its moral greatness; and in its preparatiou for a system of improvement, which, if pursued with wisdom, will eventually realize hopes long dawning in the distance, but now, as it appears, like the beams of the rising sun. To him the prospect must be peculiarly cheering. Whatever expectations he had entertained of good to his country, from his representations at the seat of power, he must now regard as vastly more likely to be fulfilled, than at any former period he could have reasonably hoped for. But whatever disappointment, as to particular objects of desire, too sanguine hope may have to experience, the kingdom of At that meeting, even if the lateness of the hour had not forbidden, I should have been unwilling to advert to the strictures made in the Eclectic Review, eight or nine months ago, on some expressions of mine at the meeting of the Association, held last June at Manchester, but for the recent remarks of Mr. * See Monthly Repository for 1830, pp. 563, 564. It may be desirable to repeat the passages to which I particularly refer. "The time must sooner or later come when Uuitarian Christianity will, in the same manner, encircle the globe, for prophecy distinctly points out that such a period will come. I see multitudes doing our work, whilst they imagine they are acting against us. They are preparing the way for that simple system of Christianity which we profess. When I see numbers of churches building throughout the country, my first impression is, how error is supported! But when I look further, I consider that they are all building for us, and I cease to regret my share of the two millions which have been levied for their erection. They are doing good among multitudes whom our efforts could not reach; and they will all eventually come to us, to that great and universal church which will embrace the whole earth. Our friends who mix in the world more than I do, often see great difficulties and discouragements; but, looking on as an observer, I see abundance to animate and encourage. All sincere Christians, of whatever denomination, are tending to one common centre of light and blessedness: they may now be widely apart; but in proportion as they approach it, they approach each other." "The mode of teaching Christianity adopted by the missionaries of different denominations, might often be employed by Unitarians without any dereliction of principle. The accounts I heard given by Mr. Ward of his method of instructing Ellis himself, in the new edition of his Polynesian Researches. The strictures to which I refer, were written in so bad a taste, as well as in so bad a spirit, that I did not, at the time, think it needful to offer any explanation: indeed, I thought none could be influenced by them who would by any reply I might make. Perhaps, however, it might have been desirable, in reference to the expression respecting the new churches-" they are all building for us." Members of the Establishment, (among them at least one clergyman,) with whom I have to act in a public institution, have been led, through the Eclectic Review, to entertain opinions respecting the views of Unitarians for which one would not willingly give them any plausible reason. The clergyman gave me to understand, that it is clear the Unitarians expect to get the emoluments of the church into their own hands. Certainly we do not anticipate any such thing; nor, for the sake of Unitarianism, should we desire that it should be associated with them, or made the religion of the state. What I do expect is, that within those walls where, now, "God the Son," and "God the Holy Ghost," and the "Holy Trinity," are made distinct objects of worship, the prayers of the worshiper will be formed on that model which teaches us how to pray, and directed exclusively to the Father, the "Only True God." In that sense these churches will be all Unitarian-all ours. I never had the idea that they were building for us, as a sect: perhaps before that period, our sectarianism, whatever we have of it, may have merged in some more comprehensive system. My sentiments are, perhaps, more distinctly conveyed in the following passage of "A Unitarian's View of Christian Faith," to which I directed my clerical opponent. "On this important point, (the worship of the Christian,) the Unitarian Dissenter leaves his fellow-christians, since he believes that they leave the Scriptures. It is a source of grateful joy to him to the Hindoos, brought nothing into view which I should not myself have gladly taught them; and those who have examined the work of Mr. Ellis, on the South-Sea Islands, (Polynesian Researches,) may perceive, that in them the simple principles of Unitarianism are essentially taught; and such men are preaching those doctrines more effectually than we often now do, because they are more in the habit of addressing men through their affections." perceive that where the worship is not regulated by established forms, it is gradually becoming, among all denominations, more scriptural in its direction. It is on this point that, in his judgment, the Church of England most needs reformation and when the time comes, and come it will, when its devotional, sim ple, and generally scriptural ritual is purified from all prayers and doxologies which do not follow the directions of Christ, and the model of his prayer; then will multitudes of such as now leave it, join in its solemn services; and, in its time-hallowed temples, with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ." Which will precede, the reformation of its worship, or the due regulation of its revenues, with its separation from the state, does not seem easy to determine : but the commencement of these important changes cannot be far distant. In Mr. Ellis's second edition (Vol. II. p. 182), that justly respected labourer in the Christian vineyard, speaks with surprise of his finding "the Missionaries in the South-Sea Islands classed by Unitarians among the teachers of Unitarianism:" and he then quotes the sentence in which I spoke of Mr. Ward and the Polynesian Researches. He continues, "The speech containing these affirmations, was made after a public dinner, in connexion with a toast referring to missionary exertions; a subject at all times inappropriately brought forwards when associated with usages of conviviality, derived not from a Christian source, and in the observance of which, good old George Herbert's advice, Drink not the third glass,' is not always regarded." In my case it is; and the sentiment given me to propose to the meeting, had my hearty accordance-" The true Missionaries of Christ-all, in every church and every clime, who are labouring to diffuse among mankind a filial spirit towards God, and a brotherly love towards their fellow-men." Mr. Ellis afterwards says, "The habit of sitting, or standing up, and repeating, before drinking a glass of wine after dinner, a religious sentiment, is much less followed than formerly; and the sooner it is altogether discontinued the better. The practice is not peculiar to Unitarians, though, at the Manchester dinner, the toast in support of which Dr. Carpenter's speech was made, was one of a series, which, according to the Report, extended to twenty-one." I agree with Mr. Ellis in thinking that the sooner the practice VOL. V. 2 R is altogether discontinued the better; and I cordially rejoice in the change which has been adopted by the Unitarian Association in their last two anniversaries. But I deem it right to say, that the meeting at Manchester was characterized by decent sobriety; and as to the twenty-one toasts, I doubt whether more wine was taken than would have been with a fourth part of the number. I would willingly transcribe what Mr. Ellis has stated on the main point; but it seems unnecessary. He entirely misunderstands my views; and the brief statement given of them was perhaps scarcely intelligible, except by those who had corresponding sentiments with my own. I have long seen reason to believe that our Christian brethren (with the exception of those who trammel themselves in technical phraseology, and dwell upon orthodox symbols of faith) are becoming more scriptural in their sentiments. In this proportion they speak of Jehovah as the one living and true God; and of Christ, as his beloved Son and servant, deriving his high powers and exalted glory from the Father: they speak of the Father's love and mercy as the sole original source of all the blessings we enjoy; and Christ as the channel through which they were conveyed to maukind: and while they cherish reverence and love to him, they direct their prayers, and their supreme homage, according to his instructions, to God even the Father, in his name. Now, in all this, they are Unitarian. These are the simple, essential principles of Unitarianism. And whether or not they disclaim our appellation, and keep themselves aloof from us, they are virtually teaching our doctrines: they are doing it effectually, too, in proportion as they do not neutralize them by other doctrines which are more or less inconsistent with them. From Mr. Ellis's very interesting volumes, I thought I saw that the missionaries in the South-Sea Islands had not neutralized, in the minds of the natives, those simple, fundamental principles of Unitarianism; and at any rate I saw that they were essentially taught. Perhaps I went too far when I persuaded myself that the missionaries were solely intent on preaching the truths of the gospel, scripturally and practically; not dwelling on human interpretations, whether for or against the opinions usually termed orthodox; but teaching the poor Heathen in the spirit and manner of the apostles of Christ, as exhibited in the book of Acts. I never supposed that they taught our simple principles as opposed to modern orthodoxy. After seeing Mr. Ellis's note, I looked through his first edition as completely as I could; and I was fully confirmed in the view I had taken of the subject. I found a constant distinction throughout, between "Jehovah, the true God, and Jesus Christ, our only Saviour :" I saw Jehovah represented as the sole object of worship; and found no instance of divine worship to Christ. Our Lord is never spoken of as God the Son, or in any way that implied that his separate personal deity was inculcated upon the Polynesians; and I found nothing tend ing to draw away the supreme love of the heart, or the direct homage of religious worship, from Jehovah, the only true God. True it is that mention is repeatedly made of Christ Jesus as the true atonement for sins; but I discovered nothing which led me to suppose that the misionaries taught that the death of Christ either made God merciful, or enabled him to be merciful: on the con P. S. Since writing the foregoing, I have seen an extract from Capt. Beechey's Narrative, which I think of much im portance, as "the conclusions of an able, acute, and disinterested traveller;" but which, with Pomare's letter just referred to, diminishes the conviction I had formed that Christianity has been communicated to the Otaheitans, scripturally and judiciously. I copy it for the information of those readers who have not had the opportunity of seeing the Narrative, or the Monthly Review (for April), from which I derive the passage. " I cannot avoid repeating my conviction that had the advisers of Pomare limited the penal code at first, and extended it as it became familiar to the people; had they restricted, instead of suppressed, the amusements of the peo trary, I saw that they spoke as the Uni- ple, and taught them such parts of the tarian would do (Vol. I. p. 197) of reliance on the " pardoning mercy of God," and (p. 536) of "the mercy of God in Christ." True it is that the converts Christian religion as were intelligible to their simple understandings, and were most conducive to their moral improvement and domestic comfort; these zealous and really praiseworthy men would attainment of their object."-P. 226. were baptized in the name of the Father, have made greater advances towards the the Son, and the Holy Spirit; but Unitarians have no objection to the formulary; and I saw that a satisfactory warrant for the administration, was "sincerity of belief that Jehovah was the only true God, and Jesus Christ, the only Saviour" (Vol. II. 253)-which is Unitarianism. And in the same way (Vol. I. p. 206) a number of the natives "requested to have their names written down, as those who desired to worship God, and to become disciples of Christ," which is primitive Christianity. I also found (Vol. I. 263) a prayer of Pomare, given as "a specimen of the style and sentiments employed by the natives in their devotional services," addressed exclusively to Jehovah; and though some expressions are to me objectionable, 1 saw in it nothing which opposed my opinion that the simple principles of Unitarianism are essentially taught. But this prayer is actually cited by Mr. Ellis (2d ed. Vol. II. p. 186) among the proofs that what he seems to regard as a painful stigma, is unfounded. One evidence he does adduce, in his new edition (Vol. II. 173)-a letter from Pomarein which he speaks of the Three-One, and, as it appears, of this being his shelter from the anger of Jehovah. If I had Wilson's Appeal to Dissenters on the "A flagrant infringement of Religious Liberty."-PREFACE. "A greater practical abomination thau the Sacramental Test." The Rev. WIL LIAM ORME. SIR, To the Editor. I BEG leave, through the medium of the Repository, to call the attention of Unitarians to the above excellent work. And I am the more desirous to do so, as a matter of justice to myself, having, from the time I became a Unitarian, stood alone on this question, in the maintenance of the principle, that " we ought to obey God rather than men." But I am now happy to say, that I am no long • An Appeal to Dissenters, on their Submission to the Obligation imposed by Law, for the Religious Celebration of Marriage, according to the Form prescribed in the Book of Common Prayer. By Joshua Wilson, of the Inner Temple. London, 1831. er a solitary advocate in this righteous cause-a fellow-labourer has appeared; and, though not a Unitarian, I hail his appearance with joy. For, while it is individually encouraging to myself, it is a proof of a growing correctness of feeling on this point in the Dissenting body; and we have, besides, other indications of the fact in this able production. For the author says, that "he has frequently directed the attention of orthodox Dissenting ministers to the subject, with a view of eliciting an expression of their sentiments; no individual of whom attempted to justify the present law, or even to vindicate the tacit acquiescence of uniform, uncomplaining submission." (P. 5.) What cannot be justified or vindicated, is in a fair way of being sooner or later exploded. Witness the Slave Trade, the Test and Corporation Acts, the civil disabilities against Catholics, aud, now, that iniquitous system of bartering in the representation, which has so long been the disgrace and curse of the British nation. The evil complained of in the present instance-that "flagrant infringement of religious liberty," which is so aptly expressed by the author in his preface, will share the same fate. And nothing can be better calculated to accelerate its doom, than this powerful Appeal to Dissenters, which has elicited these remarks. The writer, as a Dissenter, takes a comprehensive view of his subject. He founds his whole argument on the great leading principle of dissent that the civil magistrate has no right to interfere in religion-and that, when he attempts to impose religious rites and ceremonies, he usurps the authority of the only Master of Christians, and ought not to be obeyed. The argument is conducted in a very able manner; and I know not how any consistent Dissenter can resist its force. Would that all would consider it with that attention which the importance of the subject so justly demands! Then would they be resolved to" stand fast in the liberty wherewith Christ hath made them free." The remarks of the author apply to Dissenters generally. But Unitarians have additional and still stronger objections to the ceremony, from the very nature of the ceremony itself; as recognizing, in their honest conviction, gross corruptions of Christianity, -the Trinity, and the deification and worship of a creature of God, as God himself,-" the man Christ Jesus." The writer, therefore, candidly admits, that "the grievance presses with aggravated weight on Uni tarians;" and he says, that "for several years, in spite of many difficulties, they prosecuted an arduous struggle for their natural, civil, and religious rights," in reference to this question. (P. 3.) He does not, however, justify their conformity, or even the conformity of any Dissenters. In fact, he clearly shews, that it is not to be justified; for he says, that the service is an "imposition," and "a burden oppressive on conscience;" and "conscience," he adds, " is sacred, and for no consideration to be violated; its ultimate decision is ever to be regarded as the voice of the Supreme Ruler, whose claims to obedience are paramount to those of any human authority." (P. 13.) Dissenters, therefore, in general, are unjustifiable in their submission to this religious imposition of the civil magistrate; aud Unitarian Dissenters more particularly than any others; for they are more seriously aggrieved. Accordingly, the author observes, "Even Unitariaus, while they profess to object for reasons of conscience, do not regard submission as absolutely unlawful. Whether actual compliance can be reconciled with the sincerity of such a profession, appears, however, justly questionable." (P. 16.) And in another place he represents them, in this conformity, as abjuring a grand article of their creed, the Unity of the Divine Nature" (P. 93); which, surely, is a very serious and awful consideration. Of the expedient of protesting-conformity, which originated, I believe, with the Freethinking Christians, the writer thus expresses himself :-" Of the protests occasionally presented to officiating clergymen by persons of the former class," (that is, Unitarians,) "we dare not trust ourselves to speak; for the accounts occasionally appearing in the public newspapers, always excite in our mind mingled emotions of indignation and disgust, which no measured terms will serve to express. We will only venture to say, such scenes are disgraceful to a Christian country; and posterity will scarcely believe that they could occur in the metropolis of the British empire, at the advanced stage of improvement which the nation had reached when they were recorded." (P. 44.) Examining the arguments of those Dissenting writers who have endeavoured to justify Dissenters in conforming to this service, our author observes, "As a • It is the whole drift of the author's argument, that Unitarians ought to "object for reasons of conscience." |