T must, however, suppose it to be so restrained as that it shall not occasion infinite and eternal misery." Your Correspondent Euelpis, [p. 87,] seems to think that we talk about we know not what, when we reason upon this subject; that such a speculation, and much more such a conclusion, is adding to the word of God, strengthening dangerous delusions, "muffling the words of Christ in his mouth; an offence both against philosophy and piety;" that our best concern is to perform our duty, "wait the great teacher death, and God adore;" and instead of entering into these discussions, we should do much better "to leave tingling in men's ears" a few well-chosen texts as finally decisive of the controversy. Now, here it may be observed first, that it is a great mistake to consider these as new-fangled inquiries; they are as old as Origen, probably as old as Adam; for reflecting men in all ages, cæteris paribus, as they have endeavoured to" feel after, and find out the Deity," that is, to employ their faculties in the investigation of this first grand principle of all religion, according to the light and means afforded them; so, they have also entered into researches as to their future destiny; it being as natural to a man to inquire what and where he may be a thousand ages hence, as what he is at present; though such speculations are never to supersede present and incumbent duties, but rather to stimulate us to the perform ance of them. Now, as the modern orthodox, so called, betray no lack of the spirit of determination, on this and other abstruse points of divinity, surely, we also may be allowed at least to shew our opinion. For, the Christian doctrines of fufure rewards and punishments, morally certain from the light of nature, and illustrated and confirmed by the gospel, being doubtless intended to operate as the most powerful motives apon the human mind, and to influence our practice, they must be in some measure comprehended, in order to produce these desirable effects. A religious motive, not understood, or very much misunderstood, will either have no influence at all, or perhaps an improper one, and highly unfavour able to our religious progress and profession. The very capacity we enjoy of contemplating these subjects, is a sufficient proof of the lawfulness, the propriety, nay, even of the necessity of occasionally meditating upon them; for every man hath a right to do what he hath the power of doing, provided he trausgress not any known law, nor trench upon the right of another. Would your Correspondent think the Christian preacher proceeding beyond his commissiou, who should occasionally descant on the eternity of the Deity, on the future privileges of the saints, and the glories of the beatific vision? Now, a great circle includes all the lesser ones. If we may reason concerning God, may we not also reason concerning the things of God? Should we not be able to give an account of the fear as well as "of the hope which is in us"? It is true, that with respect to these deep things of God," "we see but as through a glass darkly;" but shall we not therefore make use of this glass? And, as in the glass of Galileo we discover new suns and worlds in the regions of immeasureable space, so, "in the glass of the word," we are gradually led to discern new truths and beauties, which escape the notice of the superficial observer, for "the secrets of wisdom are double to that which is"-which appears. We are not only to know, but to "follow on to know the Lord," whose ways, as well as "works, are great, sought out of all them that have pleasure therein." It is, therefore, not apprehended that we are "adding to the word of God" when we endeavour to explain the difficult parts of it, by those which are plain and easy; or "muffling the words of Christ in his mouth," when, from his figurative and emblematical representations of the day of judgment, and other important events, we refer to those passages where he hath condescended to reason upon these subjects, in language level to the meanest capacities, but equally and sufficiently powerful to allure, to alarm, and to interest the highest, Christian truths and doctrines are not to be taught and inculcated by capping texts, and placing them in battle array; but by regarding Scripture as a grand and connected whole, and interpreting it, in unison with the nature of things, and "the analogy of the faith." Our Lord frequently appeals to the natural and unbiassed judgment of his auditors. "It is the spirit that quickeneth." "The flesh," or letter, in many cases, 66 profiteth nothing. The words that I speak unto you, they are spirit, and they are life." The Athanasian " tingles in men's ears, There are three that bear record,'" &c. The Romanist, "This is my body." The Antinomian, "We are justified by faith, without the works of the law." But the true Scripturist knows how to combat the errors grafted on these passages. I know it will be said the cases are not equal: with the advocates of eternal punishments this may be true, but its opponents think one as unreasonable as the others. Moreover, we must carefully guard in these inquiries against rashness and presumption. "The clown" would, indeed, be truly ridiculous, who should affect to decide upon the mysteries of finance, the qualifications of statesmen, judges or senators, the policy of colonial government, or the balance of power; but surely he may apprehend and value the leading principles of a well-regulated political constitution, the blessings of civil and religious liberty, of the freedom of the press, the trial by jury, and the superiority of his own condition to that of the boors of the north, or the slaves of the south. Not to know and duly appreciate these advantages, would betray a brutish insensibility to his best interests and concerns. Nor is there the smallest analogy between humble and cautious inquiries into the future state of man, and "the surmises which we form about the inhabitants of the celestial bodies." Indeed, this is the first time, notwithstanding we live in an age so fruitful of new inventions and discoveries, I ever heard that "intelligent philosophers" ever formed upon this subject any surmises at all this would be to "out"-Herschel Herschel! But then, on the other hand, that man's mind must be strangely constituted, whether peasant or philosopher, who, witnessing the immense diffusion of life in the system around him, could for a moment suppose that those immense globes which float over our heads, were nothing but huge masses of inert matter, and destitute of their proper inhabitants. It is allowed, that as discussions on some controverted points never succeed in the parlour, (unless at a chosen conference, for many a man may trust his pen when he cannot trust his tongue, and the wisest in ardent debate often say very foolish things,) so they often miss, unless in very good hands, of giving satisfaction in the pulpit: nor is this, in general, the proper place for them. But to object to fair discussion from the press, is to revert to barbarism. Once conclude that "argument is good for nothing," in any case, (for even incomprehensible things may be proved such,) we must shut up our books, put out our lights, and sound "the curfew." The next step will probably be to send for the constable, to establish the inqui sition, and to enforce the "Ultima ratio regum." But, let us continue to say, while we guard against a dictatorial and disputative spirit," Is not the arrow beyond thee? If ye will inquire, inquire ye, return, come." AN OCCASIONAL READER. Character of Dr. Jonathan Mayhew; by Mr. John Adams, Ex-President of the United States. [The Americans are already industrious in gathering all the existing memorials of their Revolution, so momentous in its consequences. The venerable John Adams, late President of the United States, has communicated several letters on this subject to Niles's Weekly Re gister, from one of which, dated Quincy, February 13, 1818, and inserted in the Register, Vol. XIV. pp. 17, &c., we extract the following character. The reader must bear in mind, that the standard of intellectual excellence is not yet so high in the United States as in Great Britain. ED.] tion of a volume of seven sermons, in the reign of King George the Second, 1749, and by many other writings; particularly a sermon in 1750, on the 30th of January, on the subject of passive obedience and non-resistance; in which the saintship and martyrdom of King Charles the First, are consi dered, seasoned with wit and satire superior to any in Swift or Franklin. It was read by every body; celebrated by friends, and abused by enemies. During the reigns of King George the First and King George the Second, the reigns of the Stuarts, the two Jameses, and the two Charleses, were in general disgrace in England. In America they had always been held in abhorrence. The persecutions and cruelties suffered by their ancestors under those reigns, had been transmitted by history and tradition, and Mayhew seemed to be raised up to revive all their animosity against tyranny, in Church and State, and at the same time to destroy their bigotry, fanaticism and inconsistency. David Hume's plausible, elegant, fascinating and fallacious apology, in which he varnished over the crimes of the Stuarts, had not then appeared. To draw the character of Mayhew would be to transcribe a dozen volumes. This transcendant genius threw all the weight of his great fame into the scale of his country in 1761, and maintained it there with zeal and ardour till his death, in 1766. In 1763 appeared the controversy between him and Mr. Arpthorp, Mr. Caner, Dr. Johnson and Archbishop Secker, on the character and conduct of the society for propagating the gospel in foreign parts. To form a judgment of this debate, I beg leave to refer to a Review of the whole, printed at the time, and written by Samuel Adams, though by some, very absurdly and erroneously, ascribed to Mr. Arpthorp. If I am not mistaken, it will be found a model of candour, sagacity, impartiality and close correct reasoning. "If any gentleman supposes this controversy to be nothing to the present purpose, he is grossly mistaken. It spread an universal alarm against the authority of parliament. It excited a general and just apprehension that bishops and dioceses and churches, and priests and tithes, were to be imposed upon us by parliament. VOL. XIV. It was known that neither king, nor ministry, nor archbishops, could appoint bishops in America without an Act of Parliament; and if Parliament could tax us, they could establish the Church of England, with all its creeds, articles, tests, ceremonies and tithes, and prohibit all other churches as conventicles and schism shops." THE 15, Phoenix Street, Somers Town, SIR, May 9, 1819. HE following is a copy of a printed paper lately put into my hands, containing an account of the origin of the penny-a-week societies, the effect of which is so extensive and powerful among the Methodists. Should you think proper to insert it in the Monthly Repository, it will be read, I should suppose, with interest by many. I have copied it with all its defects of orthography, punctuation, grammar and meaning, in order that it may be seen how very humble are the efforts, sometimes, from which the most extraordinary benefits arise. "A Letter To the Rev. Mr. John Wesley, At founding the Benevolent, or Strangers' Friend Society, "REV. AND Dear Sir, "A few of us are subscribing One Penny a Week each, and to be carried on the sabbath, by one of ourselves, who read and pray with the Afflicted who (according to the Rules inclosed) must be a poor stranger having no parish, nor friend at hand to help him. "Our benevolent plan is opposed, by Mr. P, my class leader, therefore we are constrained to trouble you, reluctantly; at this time, for your approbation, before we proceed. "Rev. Sir,-If you think well of us, we are very poor, having neither Box nor Book; and our whole stock, is not yet Twenty Shillings-therefore will thank you, for any assistance you may be pleased to afford, in our infant state; for we do hope, God will bless this small beginning. Nevertheless, if you disapprove our proceedings, I will lay it all aside.-And remain "Your very humble and obedient Servant, "To the Rev. John Wesley, A. M. City Road." "Your affected Brother, "To Mr. John Gardner." "One reason of these Letters being published, is to shew, how much Good, or Evil, may lie in a small compass; as near, as is well possible: had this old Leader (DEACON) quenched the smoking flax, and strangled in the birth, one of the greatest blessings, of the last Century!! For had Mr. P- first reached Mr. Wesley, and stated the case his own way, (I being then a stranger; and at that time, the infant Society, had little to recommend itself) there is great doubts, with me respecting success. But, when properly stated, the penetrating eye, of that great man, saw its rise, and going forth, with more than common discernment, therefore encouraged the design. "The first Penny, a Grain of Mustard Seed, have increased to more than £100,000. and relieved above One Million of Poor!!! "P.S. Reader, see the last Report of one branch of this Society, in London, 1815. No doubt there are 20 more such branches. It is pleasing, to find, that nearly all Dissenting Congregations; have adopted this plan. "The first Six Members: "John and Margaret Gardner, "Thomas and Mary Float, "William and Ann Biddles. "Oct. 25th, 1785." fellow-men. Such assistance, however, it is obvious, would have a very powerful tendency to promote the spread and influence of their religious creed. It would serve as a rich manure to prepare the soil for the reception of what they conceive to be the seed of the word of God. Is not this consideration worthy the attention of Unitarians, in addition to the common motives of humanity, urged in favour of the distressed in so peculiar a manner by their distinguishing tenets? Does one similar society for similar purposes exist among them? And if there were many such, would not this circumstance do as much credit to their wisdom and consistency, as to the humanity and benevolence which are the prominent characteristics of their principles ? As the penny-a-week societies the Methodists seem at present among to have deviated, in part at least, from their original intention, and to have now other, though not more benevolent, objects, it would evidently be useful as well as, I have no doubt, acceptable to your readers, if any person who has the necessary informa tion, would favour them by means of the Monthly Repository, with an account of the present state of these societies, their rules, the amount of the sums subscribed by them, and the manner in which these sums are applied. I have now to send you an account of one more society of this kind, upon a small scale, in addition to the many already established among Unitarians. Nearly two years ago I registered, for public religious services, a room in the house in which I lived, and we have had such services regularly on a Sunday, both morning and evening. The society just mentioned has arisen out of the persons who have usually attended. The number of subscribers on the first evening of meeting was twenty-four, and there has been since some increase. As most of the rules adopted by such societies are similar, it is unnecessary to send the greater part of ours for insertion. One of them, however, which is, no doubt, seems worthy peculiar to this society, of some attention. All the subscribers who choose to do so, meet once a need of assistance, and who were al- month, not only to transact any busithe Such appears to have been the origin of the penny-a-week societies, the effects of which have been so powerful and extensive among the Methodists. A grain of sand is of no value in itself, but it is of such grains that a mound or embankment is formed, which may be able to say to the waves of the ocean itself, "Hitherto shall ye go and no farther." The liberal and humane spirit of Wesleian Methodism is apparent in almost all the plaus which they adopt; and accordingly the first design of these societies seems to have been to relieve the temporal wants of those who had the greatest objects of the society, but especially to consider the best means of aiding the cause of Christian truth, and of promoting a Christian spirit, as well as to put into execution those which may be in their power. These meetings begin with prayer and singing. This rule, if properly observed, is calculated to keep alive attention to the purposes for which such societies are instituted, and may possibly give rise to hints of improvement and plans of usefulness, which have not before been thought of. And here I cannot but express an earnest wish that Unitarians in general, who reside at too great a distance from any place of worship upon their own principles, and are not sufficiently numerous to support one, would register a house or a convenient room for such worship, and conduct the services them. selves, which might be done with great facility, as there are so many volumes of sermons and lectures, as well as prayers, adapted to the purpose, where there is no one who has leisure and ability to prepare these exercises. As many of your readers may be unacquainted with the form of registering places of public worship, I will send that which was given to me at the Bishop of London's office, Doctors' Commons, founded on the Act of Parliament, as follows: of "To the Right Reverend the Lord Bishop of London and his Registrar. "I, A. B., of in the parish Middlesex, do hereby certify, that certain premises now in my occupation, situated at in the said parish, are intended to be used forthwith as a place of religious worship, by an assembly or congregation of Protestants; and I do hereby require you to register and record the same, according to the provisions of an Act of Parliament, passed in the 528 year of the reign of his Majesty, King George the Third, entitled An Act to repeal certain Acts, and amend other Acts, relating to Religious Worship and Assemblies, or persons teaching or preaching therein;' and I hereby require a Certificate thereof. Witness my hand this twenty-sixth day of July, 1817." "The Certificate. "This is to certify, all whom it may concern, that on the twenty-sixth day of July, in the year of our Lord one thousand eight hundred and seventeen, this certifi cate was registered in the Registry of the Lord Bishop of London." (Signed by the Registrar.) The regular charge at this office is 2s. 6d. If the office of the bishop of the diocese be at an inconvenient distance, the registry may be made by a justice of peace. By this registry the place of worship and the congregation are put under legal protection. But is any thing further necessary to protect the vices of such places? Is it required, who conduct the religious serpersons that a religious teacher take out a licence? If any of your professional Correspondents would favour your readers with an account of the present state of the law on this subject, he would render a service to many. Some Unitarians, who are very willing to conduct religious services in the absence of ministers, do, I know, hesitate to perform this good work from apprehension of danger from not having a licence. Dissenters certainly cannot, consistently with their principles, take out a licence, for this would be to acknowledge the existence of a power to refuse as well as to give the liberty thereby conferred. THOMAS MOORE. P. S. Having lately removed, our religious services are conducted at present at No. 15, Phoenix Street, Somers Town, in the evening only, the morning service being suspended. for the present, but intended to be resumed as soon as convenient. SIR, E. S., a Correspondent of yours, [p. 164,] wishes to know why Roman Catholics, in their abridgements of the commandments, sometimes leave out the words of the second, as arranged in the Protestant Catechism. For his satisfaction, then, I beg leave to state, that it is because they think that in their and your first, is actually contained your second. In general, however, the words of your second are · expressed in their first, as may be seen by consulting their most approved prayer-books and catechisms. With respect to your tenth commandment, they are of opinion |
