The Doctrine of the Trinity not comprised in the Faith which was once delivered unto the Saints: a Discourse preached at Moneyrea, on Sunday, January 11, 1846. By the Rev. F. Blakely, A. M. Published by particular Request. 8vo. Pp. 31. London-Mardon. 1846. WE owe the author of this spirited and ably-argued discourse some apology for the delay which has occurred in our notice of it. We are not of the number of those who think that the day for asserting and the necessity of dwelling upon the doctrine of the Divine Unity, in opposition to the popular corruptions of Christianity, is passed, and therefore we welcome this discourse of the able and zealous minister of Moneyrea. It was preached in reply to a discourse on the Trinity, of which Mr. Blakely was a hearer, delivered in a neighbouring meeting-house to his own. Unitarian ministers ought to remember that they are set in their several districts for the defence of the gospel; and on proper and not too distant occasions they should, in spite of the objection that the subject is trite-that their people have heard it before— assert and defend the fundamental doctrine of the Divine Unity. Unless this is done, a generation may grow up without distinct ideas on the subject, and be ill prepared to defend their faith when it comes to be attacked. Upon a subject so often discussed as the Trinity, it can scarcely be expected that any thing new can be written, that shall be at the same time sound and good. New illustrations of the Trinity by orthodox writers are, indeed, not unfrequently invented; but their usual effect is not even to make the darkness visible, but rather to remove us still farther from the light of common sense as well as of scripture. To what good use Mr. Blakely can turn the foolishness of an opponent, the following passage will shew: "Among the silly and foolish illustrations which have been published in explanation of the doctrine of the Trinity, is one given in a book entitled 'Anecdotes illustrative of the Assembly's Shorter Catechism.' In that volume, which has been widely and zealously circulated in this country, the three persons are compared to tallow, cotton, and atmospheric air, as necessary to the production of light. The authors and patrons of such vulgar comments must count largely on the ignorance and credulity of the multitude; for the dullest bigot ought to know, that any three objects employed to illustrate the doctrine of three persons in the Godhead,' ought to be 'the same in substance' and 'equal in all respects; whereas the author of the Anecdotes employs three things almost as different as any three that could be named."-P. 14. Thoughts on Future Retribution. A Sermon delivered at Ditchling, Sussex, on Sunday, May 24, 1846, before the Annual Meeting of the Unitarian Congregations of Brighton, Lewes and Ditchling. By W. Stevens, Minister of the Earl-Street Congregation, Maidstone. Printed by Request. 12mo. Pp. 28. London-Chapman. FROM 1 Cor. xv. 41, 42-One star differeth from another star in glory. So also is the resurrection of the dead-Mr. Stevens deduces the principle that in the future life there will be degrees of happiness, proportioned to the virtue and capacity of happiness in each individual. He applies the same principle to the solution of the difficult questions that arise out of the subject of future punishment. He maintains the reasonable and equitable doctrine, that future punishment "will adjust itself according to the relative shortcomings of each transgressor." Mr. Stevens' "thoughts" are weighty and judicious, and are presented in a very pleasing style, remarkably free from both the hazy mysticism and the tinsel ornament that now-a-days characterize too many pulpit compositions. SIR, CORRESPONDENCE. ON THE USE OF FOREIGN WORDS IN THE BIBLE. YOUR correspondent J. G. (p. 610), very sensibly remarks, that "we injure greatly the expressiveness and elegance of our language by frequently having recourse to other tongues for words which might as well have been procured out of our native Saxon stock ;" and he applies this particularly to translations of the Bible. In this every man of good taste must agree with him; and most will admire King James's translators for their acting upon the rule. But when J. G. applies this rule, and gives instances of its breach, he is not so happy, but raises a question much more important to the translator than one of taste and style. There are numerous words in all languages which are technical and scientific; and others which, though in general use, are sometimes used technically or in a peculiar sense. In these cases the translator is forced to act as a commentator, even against his will. He has no choice but to determine whether a given word in a given place is used generally or technically; and then he must translate accordingly. Thus, to instance the word which J. G. refers to, Mark xvi. 16, "He that believeth and is bathed or dipped, will be saved." Now, surely, every reader feels that the word Banri here means something more than mere dipping; it is here clearly used technically; and as we have in common use the technical word baptize, every translator would do well to use it. So we must use the word Scriptures, not writings, in those places in the New Testament where the Old Testament is quoted. So we cannot do without the word Gentiles, by which the Jews meant all who were not descendants of Abraham. The nations, the foreigners, neither will give the technical force of the word as used in the Bible; and your correspondent will see that this is not a question of taste between our mother tongue and borrowed words, but a question of different meanings. There are other cases in which we may be sorry King James's translators used a foreign word, but in which by their doing so the very language is adapted to it, and it seems almost too late to change. Paul's Epistles might have been called Paul's Letters. Bishop might have been overseer. Even the Christ might have been the Anointed. But it is now too late to change. Again, there is another class of words in which the mistake is on the other side; in which the whole meaning is lost to the English reader because he reads as a general term that which was meant as a technical or peculiar term. In these we should do well to keep the foreign word. Thus Paul warns Timothy against the oppositions of science falsely so called. If we here used the technical word antitheses, the reader would be reminded of the opinions of the Gnostics meant. Again, Peter's First Epistle is to the strangers scattered through Pontus, &c., who are generally thought to be Gentiles; but if we preserve the technical words, the pilgrims of the dispersion in Pontus, &c., we immediately see that he was writing to Jews. We must also reject the general term deputy, and use the foreign word proconsul, if we wish the Acts to be understood. To return to J. G.; though I cannot agree with him that we should reject the word baptize, I quite allow that the Baptists are entitled to all the benefit that he would claim for them; every passage that he quotes should certainly be translated "baptize in water," not "baptize with water." S. S. GERMANY. INTELLIGENCE. Ronge and the New Reformation. The appearance of Czerski at the meetings in London of the Evangelical Alliance, which excited surprise and regret in the minds of the friends of religious progress, is now explained by the fact, that, owing mainly to external influence, his vacillations have been brought to an end, and he has not only resolved to be as orthodox as he can be, but to avoid acting in common with the straightforward and faithful Ronge. In order to put the reader into a condition to comprehend the actual state of things, we may be allowed to mention one or two facts of an earlier date. In the spring of the present year, a reconciliation took place between Czerski and Ronge, who, retaining the differences of opinion in theology which had caused an alienation, now agreed to act harmoniously together for the furtherance of the great purposes of religious reform, in regard to which they were of one mind. This reconciliation gave pleasure to the great majority of the members of the German Catholic Church, who, agreeing with Ronge in opinion, are not so narrow as to exclude from their sympathy fellowchristians that differ from them in speculative matters, and are desirous of forming a great and united body of enlightened men and women on the simple recognition of Jesus, the Saviour,' and for the great purpose of promoting a religious reform, in the spirit of Christ. Another party were vexed and grieved at the reconciliation. The orthodox sects of this country, with some countenance from the Establishment, have long been actively engaged in endeavouring to diffuse their opinions in Germany. The movement of Ronge they had hailed in hope that it would serve their purposes. On trial, Ronge proved to be too liberal in his caste of thought. Hence they began to assail and misrepresent him. While doing so, they turned to Czerski. At the very moment that the prospect seemed favourable, that Reformer, influenced by considerations arising within the churches of the "New Reformation," agreed to sink differences and unite with Ronge. Such a disappointment was not to be quietly endured by men of zeal so burning. Every ་ effort was therefore made in order to disturb this good understanding and sunder the alliance, the rather since these orthodox zealots were preparing for a grand display in the metropolis; and it was worth a little trouble to be able to give people some reason to think that the German Reformation was one with them. Meanwhile, the dissension originated and fostered by Czerski and English gold, displayed itself in the declaration of a quasi orthodox creed by a community at Berlin, who, with Jettmar and Beyer at their head, are known under the designation of Protest-Katholiken, or Protesting Catholics. Diversities of view led to heats in debate. The necessity of satisfying English zealotism, if English patronage was to be enjoyed, gave the minds of Czerski and his adherents a false direction and a powerful impulse. It was resolved to hold a conference. It took place at Schneidemühl. Here the Trinitarians conspired to make a grand effort in order to get a recognition of some form of Trinitarianism. A warm debate ensued. Dr. Jettmar pleaded for the imposition, as obligatory, of a creed professing faith in the Trinity in Unity. The Synod at large, with its President, Post, maintained on the contrary that they should acknowledge solely one God, who revealed himself by Jesus Christ, eternally perfect, whom we know through the influence of the Holy Spirit. Finding themselves in a hopeless minority the Protesting Catholics withdrew, but left a sting behind; for as they retired they gave the Synod an assurance that the governments would never acknowledge them unless they avowed a belief in the doctrine of the Trinity. This declaration, which seems to have meant more than it said, was regarded by the Synod as a threat, and called forth a warm protest, as being a consideration which ought not to have been entertained by those who had uttered it, much less thrust on the notice of the assembly. Thus defeated, the semi-orthodox gave out a report that Ronge and his friends were little else than infidels; and, to support their calumny, affirmed that Post, the President, had spoken in terms of disrespect of the Apostles' Creed. This imputation Post has denied, stating that what he said was, that the Apostles' Creed was a concise abstract of the Scriptures, and that it accorded with his own views, and with those of the community he represented. The efforts which Czerski had made deserved some reward. He received his reward in what, we hope, was a pleasant journey to London; and in a reception which must have been annoying and humiliating. On arriving in the metropolis, he was consigned to the custody of the Rev. R. Herschell, who received him with suspicion, frankly telling him, that while he was glad to afford him hospitality, he could not extend to him the right hand of Christian brotherhood. Such a welcome was followed by a close watching of a fortnight in length. Having received Czerski with "all the suspicions that a man could feel against a brother," and kept a sharp eye on him for fourteen days, our orthodox Argus at length brings the suspected reformer before a meeting of the Evangelical Alliance, and gives him a good character as to the general qualities of his mind and heart. But is he orthodox? In order to enable our Protestant inquisitors to judge in this matter, Czerski is requested to pronounce" Shibboleth." He makes an attempt, and is condemned. In this attempt he did all a man could do for his purpose, by assailing the Roman Catholics and dealing in generalities. It was of no avail. "Old birds are not caught with straws," and they cast him out. And so Czerski became a solitary wanderer in the streets of London. He tried to gain, and has for ever lost, the favour of both parties. He gave up Ronge to please the Evangelical Alliance; and that bigoted association, not finding him to their mind, gave him leave to go at large. There is one comfort in these unhappy proceedings. Czerski is now known, and can no longer complicate the relations and disturb the movements of the New Reformation, which will thus be left free to develop its own tendencies and accomplish its im portant work. DOMESTIC. merly statedly officiated, was very gratifying to his old flock; and his sermons were worthy of the interesting occasion. The discourse was founded on the beautiful and appropriate words, "He hath anointed me to preach the Gospel to the poor: he hath sent me to heal the broken-hearted." The annual meeting was held on the following evening, in the Mission chapel, Montague Street, when the place was quite filled by the friends of this benevolent institution. J. B. Estlin, Esq., was called to the chair; and, after expressing his continued interest in the Mission, and his willingness at all times to promote its objects, he requested the Rev. William James, the Secretary, to read the report of the Committee. The report was very gratifying, from the hopefulness of its tone, and from the many statements of good done which it laid before the meeting. The past year, it was considered, had been by far the most satisfactory in the history of the Mission. The missionary was evidently beginning to see the fruit of his labours. The attendance at the chapel, the schools, the library, the Mutual Improvement and Assistance Society, all exhibited an improving aspect, and warranted the conclusion that the Mission was in a sound and healthy condi. tion. This was its seventh anniversary meeting; and the Committee did not fear that it would continue to receive that increased pecuniary aid, and that warm sympathy, which its interesting institutions and important operations deserved and required. H. A. Palmer, Esq., read the Treasurer's report, and enforced the strong claims of the Mission upon the attention and encouragement of the Lewin's - Mead congregation. Resolutions with reference to the adoption of the report and the business of the Mission, were moved and seconded by the Rev. S. Walker and Messrs. T. Thomas, Jun., Hamments, Staples, Stockwell and R. Lang. The Rev. J. Reynell Wreford expressed the pleasure it gave him to see his old friend and fellow-student, Mr. Aspland, again in Bristol, and the gratification he felt in performing the Lewin's Mead Meeting Domestic Mission, duty which he had been requested to Bristol. The annual sermon on behalf of this Mission was preached on Sunday, September 27, by the Rev. R. B. Aspland, of Dukinfield. The appearance of the preacher in the pulpit where he for discharge, in proposing the best thanks of the meeting to him, for the valuable services which he had yesterday given. None who had heard the discourse on behalf of the Mission, could fail to perceive how admirably it was adapted to the purpose for which it was delivered; and he was sure it was their own fault if they were not made better by it. These anniversary meetings were very interesting to him, as they afforded opportunities, apart from their immediate object, of intercourse with friends who might not otherwise be seen. Two years ago he had greeted there his valued friend, Hutton, of Birmingham. Last year he had met there his old fellow-student, Mr. Martineau, of Liverpool: and now he had the satisfaction of seeing one who had once occupied an important station among them, and who was highly regarded by all present. He gladly moved, "That this meeting offers a cordial welcome to the Rev. R. B. Aspland to this scene of his former pastoral labours; thanks him for the readiness with which he complied with the request of the Committee to deliver the anniversary Mission sermon, and for his excellent discourse on the occasion."-Mr. Henry Palmer seconded this resolution. The Rev. R. B. Aspland said, that the great kindness with which his friends had proposed and received the resolution which had just been passed, had almost deprived him of the power of expressing what he felt. He was truly grateful for the opportunity afforded him of again visiting Bristol, and especially that he had been honoured by being intrusted with the advocacy of the claims of the Mission to the Poor, which was so creditable to the zeal and benevolence of the Lewin's-Mead congregation. He had been often gratified by the reports of Mr. Bayley; and he had been much pleased with what he had heard read that evening. There was a manliness and candour, a freedom from any thing like display, about their missionary's proceedings which he greatly admired, and which must recommend him and his work to every reflecting mind. Mr. Bayley appeared thoroughly to understand his duty, and he felt assured that labours so judicious as his must be productive of the best possible effects. The Rev. Robert Gibson proposed, and Mr. C. J. Thomas seconded, a resolution expressive of sympathy with the Rev. James Bayley, to which Mr. Bayley responded in a speech of considerable length. The Rev. William James moved a vote of thanks to Mr. Estlin for his kindness in taking the chair; and in doing so said, that at the last anniver sary of the Mission, Mr. Estlin was only just recovering from a sickness which it had long been feared would be a sickness unto death. It had pleased the Supreme Disposer of events to spare his valuable and most useful life; and he was as anxious as ever to devote it to benevolent purposes. Mr. Henry A. Palmer seconded the resolution. Mr. Estlin feelingly and beautifully thanked the meeting for the manner in which the resolution had been received, and said, that whilst life and health remained to him, he should be always ready to do what he could for the advancement of religion and virtue in the world. A hymn was then sung, and the meeting closed with a prayer by the Rev. R. B. Aspland. I. Western Unitarian Christian Union. The second half-yearly meeting of this Association was held at Plymouth, on Wednesday, Sept. 30, 1846. There was a public religious service in the morning, at Norley-street chapel. The introductory services were conducted by the Reverends W. J. Odgers, of Plymouth, and J. D. Casewell, late Baptist minister at Evesham; and the sermon was preached by Mr. Joseph Barker. It was an earnest exhortation to a vigorous and faithful discharge of duty, founded on Matt. v. 13-16. Mr. Barker shewed that every one had it in his power to do something for the dif fusion of light and truth in the world, and that we were all responsible for the proper use of the talent committed to our trust by God. It had been determined that the business of the Association should be transacted in the evening, and at six o'clock about 300 persons assembled at the Royal Hotel. After tea, the Rev. W. J. Odgers was called to the chair. The Rev. William James, the Secretary, read the report, which contained a review of what had been done, and a statement of what was contemplated, by the Union. Its object, it was observed, was to promote the knowledge and practice of Christianity, and the worship of one God the Father, through his Son Jesus Christ. But it was not designed to do this mainly by attacking the religious opinions of others. It was rarely that any good effects could be expected to flow from direct and vehement assaults upon the convictions and sentiments of those who differ from us. The hostile feelings which such a course of proceeding naturally excites, would almost always |