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quality of the action, in what form the offence is committed. But does not the moral evil which abounds in the world countenance the doctrine of the original depravity of man? Does not this hypothesis well explain the wickedness which deforms the moral creation, and afford the solution of a phenomenon which no one, whatever be his views of theology, can refuse to admit ? No doubt, the hypothesis that the human heart is totally and radically corrupt, will account for all the sin (if sin it ought to be called) which man does or can commit; but there is another phenomenon for which it does not account, and with which it can never be reconciled, and that is, the quantum of good which is found in the actions of men together with the evil, and which, whatever this quantum may be, completely sets aside the hypothesis. Will the Calvinist say that there is nothing morally good in those acts which mankind have denominated virtuous, when performed by the unregenerate man? Would the chastity of a Joseph and the benevo lence of the good Samaritan have no quality of moral excellence in an Unitarian Christian? Then will I in my turn deny that there is any moral turpitude in the deeds which are ascribed to an Heliogabalus and a Nero. To what sad extremities are men driven in reasoning, when they oppose hypothesis to fact!

But let us pass from the unregenerate to the regenerate man. Were any thing surprising in the business of theology, it would be surprising that intelligent Calvinists should not

see that the effects which they ascribe to the operation of the Holy Spirit, may easily be accounted for without having recourse to supernatural interposition. Let a man who sincerely admits the principles of Calvinism be also disposed to reflect much upon these principles, (and this he surely may be, without a divine influence,) and his conversion seems to follow of course. When he is once convinced that, without flying to the righteous ness of Christ, he is undone for ever, nothing is more natural than that he should ardently embrace what he is taught to consider as the gospelmethod of salvation; and in the contemplation of what he regards as the

scheme of redemption, his religious feelings will be wrought up to a tone which the undiscerning mind may easily be led to ascribe to the agency of the Spirit of God, especially when possessed of an opinion that the human heart is naturally incapable of raising its affections to things above. And hence it is not to be wondered at, that men of a sanguine temperament should at length attain an undoubting conviction that they have experienced that operation of divine grace, which alone can save them from the wrath to come.

But what is it after all that is effected by regeneration? Does it purify the heart altogether from the corruption of sin? This will hardly be affirmed. There is then an infinite evil still lurking within, and which must occasionally burst forth into actual trangression; so that it would be difficult to prove that the rege. nerated soul is better fitted for heaven after regeneration than before. And though the moral disposition and conduct may be in the main consistent with the pure precepts of Christianity, this is no more than what is found in many whom Calvinism dooms to everlasting perdition. So that, judging from fact, the human heart, which is by hypothesis radically and totally corrupt, is capable of as much moral excellence in its natural and depraved state, as when it has been wrought upon and purified by the Spirit of God!

E. COGAN.

Liverpool, SIR, June 18, 1819. Moore, [p. 297,] wishes to know YOUR Correspondent Mr. Thos. what legal protections are necessary for such of our brethren as may be desirous of conducting public worship in the absence of regular ministers.

In reply I beg to state that no licence is now requisite. The 4th and 5th clauses of the 52d George III. C. 155, declare, that any person may preach in a place duly registered, who has taken the oaths and made the declaration, prescribed by the Act of the 1st William and Mary. No preacher, however, is liable to any penalty who has not complied with the above, nor need he do so, unless called upon by a justice of the

register, in which I found it regularly entered. I hope Mr. Browne will not be offended at the additional pub licity which, without asking his leave, I think it expedient to give to this, I believe, singular fact. It is a matter of curiosity to Unitarians at least, if not of deeper interest to them as well as other Christians.

Several questions will naturally arise from the facts, and your ingenious Correspondents will suggest some, no doubt, in succeeding Numbers. I will mention but one more. "Are bishops and clergymen at liberty to fly in the face of (not the Bible, for of that they have always made what use their notions and interests call for, but may they safely controvert) Acts of Parliament ?"

I beg pardon for occupying (if you allow me, indeed, to occupy) so large a space in your columus, and respectfully subscribe myself,

J. READ.

P. S. Since writing the above I have seen your Number for May, and in Mr. Wilks's admirable speech therein reported, I find [p. 335] that some clergymen have refused to marry Dissenters, unless they would previously submit to what they called "the baptism of regeneration." This fact may perhaps sufficiently explain the passive submission of a young person eager to change her surname, but will not justify (as I suppose) the Gloucester clergy in imposing a new christian name, or repeating the old one in their Form of Baptism for such as are of riper years."

interest. The writer, who was occasionally your Correspondent, is one with whom I have passed many pleasant, social hours in England, and cannot now expect ever to renew those intercourses in the present world. The alterations in the Episcopal Liturgy, as adopted in America, which R. F. has omitted to particularize, I can explain from publications now before me.

One is, "The Book of Common Prayer, &c. as revised and proposed to the Use of the Protestant Episcopal Church, at a Convention of the said Church in the States of New York,

&c. Held in Philadelphia, 1785." Reprinted, London, 1789. In this book, which was shortly described in one of your early volumes, [II. 647,] not only the Athanasian, and the Nicene Creeds are omitted, but also the descent into hell, in the Creed called The Apostles'. The Articles of Religion are reduced to twenty; into the first of which are condensed the first, second, fourth and fifth of the Thirtynine. There is an article " Of Original Sin;" in which there is no account how "the Pelagians do vainly talk," nor any Greek, and the nonsense of birth-sin has not been exported. Article thirteen, "Of the Church and its Authority," comprehends nineteen, twenty and twenty-one of the Thirtynine. The "authority in controversies of faith" is omitted, and it is declared, harmlessly enough, that "every Church hath power to ordain, change and abolish rites and ceremonies, for the more decent order and good government thereof: so that all things be done to edifying."

There is a form of Solemnization of Matrimony," reserving what “regards the civil contract between the parties to the laws in every state." This form is short, the devotional part grossly Trinitarian, and thus unlike those at Geneva and Charenton, (see p. 357,) but all the other grossness in our marriage form is omitted. In the "Visitation of the Sick," I cannot find any claim or exercise of power to absolve the penitent. In "the Order of the Burial of the Dead," instead of expressing a sure and certain hope of a glorious resurrection, as to every dead person, of whatever character, the attendants are described

"vanquish and overcome," against whom the Church must ever pray the Almighty to " assuage their malice" and "confound their devices." The Royal Martyr and the Restoration of the blessed race are idle tales in America. Their annual forms are two; for "the fourth day of July," the æra of Independence, and “for the fruits of the earth, to be used on the first Thursday in November." In the preface to this book the compilers say, that most of the amendments or alterations which had the sanction of the great divines in 1689, have been adopted, with such others as are thought reasonable and expedient;" having probably some reference to the "Free and Candid Disquisitions." Such is a rapid sketch of the American Liturgy. This book attracted the attention of Mr. Lindsey, who gave a short account of it in his Vindicia Priestleianæ, 1788, pp. 20-22. From him I farther learn, (pp. 2326,) that an address was sent from this Convention at Philadelphia in 1785, requesting "the Archbishops and Bishops of the Church of England to confer the episcopal character" on such persons as the Conventions in the different States should recommend. In June 1786 was read to a Convention in Philadelphia, the reply of the English prelates, who demur lest they should contribute to establish" an ecclesiastical system, which will be called a branch of the Church of England," though essentially different either in doctrine or in discipline." These prelates had not then seen the American book, which, on its arrival, was "taken into consideration at a meeting of the archbishops and fifteen of the bishops." These, besides complaining of verbal alterations, saw with grief two confessions, respectable for their antiquity, entirely laid aside and in that called the Apostles' Creed an article omitted, which was inserted with a view to a particular heresy, in a very early age of the Church, and has since had the venerable sanction of universal reception." The prelates then "earnestly exhort" the American Episcopalians to "restore to its integrity the Apostles' Creed," and "to give to the other two creeds a place" in the book, "even though the use of them should be left discretional." Mr. Lindsey, who

quoted "the journals of the different Conventions, printed at Philadelphia," adds: "It was unanimously agreed to comply with the desire of the English bishops, by re-admitting the Nicene Creed, but at the option of the minister to read that or the Apostles' Creed. The restoration, however, of the creed of Athanasius, so called, was unanimously negatived by three of the States, and by a majority of the other two. But Christ's descent into hell was again adopted and received into the Apostles' Creed, though not without some negative voices."

On this occasion Mr. Lindsey recollects, to the disadvantage of these

archbishops and fifteen bishops," the former Tillotsons, Patricks, Burnets, Tennisons. Yet these, after all, though they would have reformed Babylon, had not the virtue to come out of her. Nor can more be said for his Hoadly, Blackburne, Law, "those lights concerning the equal rights of men, and the incompetency of human authority in the things of religion." These the luminous Christian integrity of Lindsey casts into shade; if his disinterestedness does not class them, by contrast, with those who "loved the present world."

Thirty years have now elapsed since the American Episcopalians deferred to the episcopal advices from Lambeth. They have long had in their own power the maintenance of their supposed apostolical succession. One of your American Correspondents can, perhaps, say whether they have re-reformed their Book of Com. mon Prayer.

ANGLUS.

Lawrence Pountney Lane, SIR, June 1, 1819. DERMIT me to invite your atten

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tion to the circumstance of Mr. Cappe's Memoirs being prefixed to "the Critical Remarks," &c., published by Mr. Cappe many years ago. I make no doubt but you will unite in the regret that they have not been published separately, or along with those other works of this amiable and eminent man, which have necessarily had a much greater circulation.

An acquaintance with the life and pursuits of Mr. Cappe, I am sure you will agree with me, can never be too much diffused, and I take the liberty