MASTER 
 NEGA TIVE 
 
 NO. 93-81292 
 
MICROFILMED 1993 
 COLUMBIA UNIVERSITY LIBRARIES/NEW YORK 
 
 as part of the . „ 
 
 "Foundations of Western Civilization Preservation Project 
 
 Funded by the 
 
 WMFNT FOR THE HUMANI 
 
 Reproductions may not be made without permission from 
 
 Columbia University Library 
 
COPYRIGHT STATEMENT 
 
 The copyright law of the United States - Title 17, United 
 States Code - concerns the making of photocopies or 
 other reproductions of copyrighted material. 
 
 Under certain conditions specified in the law, libraries and 
 archives are authorized to furnish a photocopy or other 
 reproduction. One of these specified conditions is that the 
 photocopy or other reproduction is not to be "used for any 
 purpose other than private study, scholarship, or 
 research." If a user makes a request for, or later uses, a 
 photocopy or reproduction for purposes in excess of "fair 
 use," that user may be liable for copyright infringement. 
 
 This institution reserves the right to refuse to accept a 
 copy order if, in its judgement, fulfillment of the order 
 would involve violation of the copyright law. 
 
A UTHOR: 
 
 CARPENTER, LANT 
 
 M M.. M * ^^ ^ • 
 
 BRIEF NOTES ON THE 
 REV. DR. ARNOLD'S... 
 
 PLACE: 
 
 LONDON 
 1833 
 
COLUMBIA UNIVERSITY LIBRARIES 
 PRESERVATION DEPARTMENT 
 
 DIDLIOGRAPHIC MICROrORM TAR G ET 
 
 Master Negative # 
 
 Original Material as Filmed - Existing Bibliographic l^ecord 
 
 Restrictions on Use: 
 
 Ar-nolds "Prl-ncipUs of cKutcI^ Te.toTrn... 
 
 ! 1 ' 
 
 : j No, I , of M \ filvnno of p.iTiiphkts 
 
 16873(1 ' : 
 
 n 
 
 J 
 
 TECHNICAL MICROFORM DATA 
 
 FILM SIZE: _2J2^:^^-^ REDUCTION RATIO:__//^ 
 
 IMA^E PLACEMENT: lA U^/IO, IIB 
 
 DATE FILMED: ^^^___ INITIALS____^^_ 
 
 HLMEDBY: RESEARCH PUBLICATIONS. INC WOODBRIDGH. CT 
 
n 
 
 Association for Information and image Management 
 
 1 1 00 Wayne Avenue, Suite 1 1 00 
 Silver Spring, Maryland 20910 
 
 301/587-8202 
 
 Centimeter 
 
 12 3 4 5 
 
 Uii 
 
 iiiiliiiiliiiiliiiiliiiiliiiiliiii ji iiiliiiiliiiil 
 
 11111 
 
 Inches 
 
 1 
 
 IIIIIHIIII 
 
 VTJ 
 
 7 8 9 
 
 iiliiiilinilniiliiiiliiii 
 
 1.0 
 
 I.I 
 
 1.25 
 
 TTT 
 
 10 11 12 13 14 15 mm 
 
 ililMiUlJiiU^ 
 
 l£ 
 
 2.8 
 
 2.5 
 
 Urn 
 
 
 |5^ 
 
 1 3.2 
 
 2.2 
 
 |63 
 
 
 
 ^1 
 
 IIM 
 
 
 1*0 
 
 IB 
 
 1^ 
 
 2.0 
 
 •- u 
 
 
 
 biUli 
 
 
 
 
 1.8 
 
 III 
 
 1.4 
 
 1.6 
 
 I I I 
 
 I 
 
 MnNUFfiCTURED TO PIIM STfiNDPRDS 
 BY fiPPLIED IMPGE- INC. 
 
Columbia (Mnttoersfttp 
 
 THE LIBRARIES 
 
 
K 
 
 rlliCit 
 
 t 
 
\ 
 
 i m 
 
 I 
 
 Contents 
 
 4 
 
 \ 
 
 5 
 
 7 
 
 Carpenter, Rev. LanL. Brief notea or. 
 
 i. • • 
 
 Princii3l33 of oharjh re- 
 
 f 3 rm 
 
 • • 
 
 13^5 
 
 D '/"^i 
 
 ^rl, Jonat ! an 
 
 1355 
 
 Lva 
 
 11, ^Y.R 
 
 isial^r 
 
 ::^ in 
 
 I V^ I 
 
 o ';* ohuroh 
 
 property. 1351 
 
 ^lenley, R. H. E 
 
 21 loaron. Plan of 
 
 '-* 
 
 huroh reform. 135 
 
 V 
 
 5, Ttovel, Rev. Charlas. Letler to...LorI 
 
 Henley. 1352. 
 Justije anl exnelien 
 
 »Tr 
 
 of 
 
 continain^; protest^xit ohara 
 asjenl.anjy in Ireland. I835. 
 Two letter- by "Piat Justi- 
 
 ,K 
 
 t la 
 
 1352 
 
 Hull, Rev, a 
 
 -Ihuroh reform. 1323. 
 iwird- Lei tor I o the Aroh- 
 
 10. Scottish oen 
 
 To i shop of Canterbury. 1351. 
 tra-i board f^r vinlioatlnf^ 
 the r lights oC disseaters. 
 
 Statemen 
 
 t relative to chura 
 
 ^ 
 
 ao 
 
 r> -"» 
 
 oimnolation in Sootlanl. 
 
 1355 
 
 11. War Haw, Re ^ 
 
 Ralph. Speech 
 
 1354 
 
 12. Hou-^h, ^ev. Ea^h 
 
 Consi lerat ions on civ- 
 
 il*^ 
 
 il establi^hxinents of reli 
 
 gion 
 
 1855 
 
 ;. 
 
 I 
 
I 
 
 ,- r^- ■ .- -i^- 
 
 iXo. I . 
 
 4 / 
 
 BRIEF NOTES 
 
 ON THE 
 
 REV. DR. ARNOLD'S 
 
 'PRINCIPLES OF CHURCH REFORM;' 
 
 ^" 
 
 ADDRESSED TO THE AUTHOR 
 
 '■:| 
 
 J 
 
 WITH 
 
 *•*§ 
 
 AN APPENDIX, 
 
 I 
 
 CONTAINING 
 
 OBSERVATIONS ON EXCLUSION FROM THE HONOURS OF OXFORD 
 
 AND CAMBRIDGE, &c., &c. 
 
 i 
 
 
 BY 
 
 I 
 
 LANT CARPENTER, LL.D, 
 
 ONE or THE PASTORS Of THE UNITARIAN CHURCH IN BRISTOL, 
 
 t 
 
 > 
 
 I 
 
 LONDON : 
 
 f ROWLAND HUNTER, ST. PAUL'S CFURCHYARD; AND SIMPKIN 
 AND MARSHALL, STATIONERS' COURT : BROWNE AND 
 j REID, CLARE STREET, BRISTOL. 
 
 t 1833. 
 

 TO THE 
 
 Rev. Dr. ARNOLD. 
 
 PRINTED BY GEORGE SMALLPIELD, HACKNKY. 
 
 Reverend Sir, 
 The first edition of your " Principles of Church 
 Reform'' was put into my hands, about a month 
 ago, by a respected Clergyman of this neighbour- 
 hood ; and the leisure imposed by indisposition 
 gave me an opportunity of attentively perusing it, 
 and afterwards of making a few brief Notes upon 
 it: these I submitted to his consideration, with the 
 tracts, &c., referred to in them. The catholic spirit 
 which your essay displays, the importance of its 
 object, and. the eminence of its author, have justly 
 procured for it a large share of the public attention ; 
 and the copy which my Booksellers have sent me, is 
 the fourth edition, including a Postscript on which 
 I have no additional observations to offer. The 
 extensive circulation of your sentiments, renders 
 the correction of them the more necessary, where 
 they are erroneous. 
 
 Since I received back my Notes, engagements 
 arising from pastoral duties and family affliction, 
 have almost incessantly occupied my time and 
 
 A 2 
 
 r 
 

 J! 
 
 
 thoughts, and I was near dismissing the subject 
 from my mind ; but a highly-vahied Friend, of 
 your communion, who had expressed great mterest 
 in your views on Church Reform, and to whom I 
 shewed my Notes, has strongly recommended the 
 publication of them, " just as they are," without 
 pretensions of any kind, but simply as affording, 
 to the lovers of truth and charity, suitable means 
 of knowledge respecting those whom even your 
 catholic spirit would exclude from the Christian 
 pale. I am acting under his judgment ; and I hope 
 the result will be beneficial. 1 cannot believe. Sir, 
 that i/oin^ mind is closed against the Unitarian ; 
 and 1 feel a strong confidence, that as soon as better 
 information than you have hitherto possessed, shews 
 you that you have been in error, you will endea- 
 vour to make reparation to those whom your opi- 
 nion wounds and injures. 
 
 Had circumstances permitted, it might have 
 been better to undertake a more regular examina- 
 tion of those portions of your tract by which, as 
 a Unitarian, and for my Brethren, I feel aggrieved. 
 I must, however, satisfy myself with submitting to 
 you, with respectful consideration, and to such of 
 your Readers as have the disposition to hea?^ the 
 other side, the Notes themselves, as they were fir^t 
 committed to writing.* Their only merit is, that 
 they are the frank and earnest expression of what 
 I deem important considerations respecting Church 
 
 » As these Notes may fall into the hands of those who have not 
 the Principles of Church Reform before them, I shall insert the 
 passages which my observations respect. 
 
 Reform, and the declaration of opinions respectino- 
 Christian doctrine as held by Unitarians. Theset 
 in fact, hold every thing which the Roman Catho- 
 lic, Mr. BuTLEH, and the Protestant Dr. Ar- 
 nold, represent as the essential and common points 
 of belief among all Christians ; and they claim as 
 their own some of the ablest defenders of the truth 
 of the Gospel, and some of the inightiest minds 
 which have dignified our Nation.* 
 
 Had I actually undertaken a more regular exa- 
 mination of your statements respecting us, it would 
 have been checked, if not terminated, by the pub- 
 lication of a series of observations on your Prin- 
 ciples of Church Reform, from the pen of my able 
 and learned iViend, the Rev. James Yates, ap- 
 pended to his recent Discourse, entitled, the 
 Grounds of Dissent from the Church of En- 
 gland not materially diminished by the present Pros- 
 pects of Ecclesiastical Reform : to which Ap- 
 pendix, in particular, I beg. Sir, to urge your 
 attention. In it, Mr. Yates considers your 
 remarks respecting the supposed hostility of Dis- 
 senters towards the Established Church ; the 
 claims of Unitarians to the Christian name; and 
 the state and constitution of the Established 
 Church of Geneva: and his strictures on some 
 points, and the information he conveys on others 
 are deserving the close attention of yourself and 
 your readers. 
 
 In my own Appendix, also, you will find some 
 
 * Appendix (G). 
 
 ^ 
 
 HI 
 
6 
 
 things, referred to in the Brief Notes, which may be 
 regarded as important data in forming your future 
 judgments respecting the sentiments and disposi- 
 tions of Unitarians. 
 
 I am, Reverend Sir, 
 
 With true respect. 
 Your Christian Brother and Fellow-Labourer, 
 
 Lant Carpenter. 
 
 Bristol, 
 25/ A Afay, 1833. 
 
 BRIEF NOTES 
 
 ON 
 
 Dr. ARNOLD'S PRINCIPLES OF CHURCH 
 
 REFORM. 
 
 I !■ 
 
 Dr. Arnold says, 
 
 " The avowed Dissenters join also in the call for Church 
 Reform ; and they again use the term with singular impro- 
 priety. They can hardly care about the reform of an institu- 
 tion from which they have altogether separated themselves. 
 They belong, in fact, either to the class of Church Destroyers, 
 or of Self-seekers : to the former, if being convinced that an 
 establishment is an evil, they wish to see it altogether put 
 down : to the latter, if their object be simply to be reUeved 
 from Church Rates, Easter Dues, and Tithes, because they 
 support a ministry of their own. But I have heard as yet no 
 language from the Dissenters which could entitle them justly to 
 the name of Church Reformers." — Pp. 3, 4. 
 
 There is a third class of Dissenters who object on 
 principle to an Established Church; but who think that 
 the system is so inwrought with the sentiments and ha- 
 bits of the English nation, that they would on no ac- 
 count lead to the hasty destruction of it, and only desire 
 to see it appropriated to religion, (See some thoughts on 
 this subject, in the Preface of my Reply to Archbishop 
 Magee, p. xiiir, &c.*) 1 would myself gladly see the 
 
 « 
 
 * Appendix (A), 
 
 '^'•| 
 
8 
 
 Church made much more catholic in its basis and scrip- 
 tural in its worship; I would have no clerical Lords, 
 nor undue power given to Bishops {eTna-xowoi) ; I would 
 have no sinecures, except for the emeriti; 1 would greatly 
 equalize the incomes; I would combine livings where 
 locality permitted, and other circumstances rendered it 
 desirable : but I would not run the risk of interfering 
 with the religious wants and welfare of a large portion 
 of the community by destroying that to which they have 
 looked as a supply. Funds exist; let them be employed 
 wMsely for the purpose. The whole community are taxed 
 for the supply of them : for, eventually, the tithes, as 
 well as rent and taxes, must be paid by the consumer ; 
 though, in the mean time, they press upon the land- 
 holder. But the whole community should not, in addi- 
 tion, be called upon to pay Church Rates, &c., to assist to 
 support those services in which they do not join, while a 
 large portion of them contribute, to the full extent of 
 their means, to services in which they do join. I really 
 believe that if the members of the Establishment con- 
 tributed to their religious objects nearly as much as Dis- 
 senters do to theirs, the former would have no need to 
 call on the latter. Persons have been known to say, " I 
 cannot afford to be a Dissenter." 
 
 " It is impossible to conceive u man, placed so favourably 
 for attaining to the highest perfection of onr nature, as a paro- 
 chial minister. Apart from all personal and particular inte- 
 rests ; accustomed by his education and habits to take the 
 purest and highest views of human life, and bound by his daily 
 business to cherish and sweeten these by the charities of the 
 kindest social intercourse : in delicacy and liberality of feeling 
 on a level with the highest ; but in rank and fortune standing in 
 a position high enough to insure respect, yet not so high as to 
 forbid s}Tnpathy : — with none of the harshness of legal authority, 
 yet with a moral influence such as no legal authority could give ; 
 — ready to advise, when advice is called for, but yet more useful 
 by the indirect counsel continually afforded by his conduct, his 
 
 i 
 
 knowledge, his temper, and his manners ; — he stands amidst 
 the fever and selfishness of the world, as one whom the tainted 
 atmosphere cannot harm, although he is for ever walking about 
 in it, to abate its malignant power over its victims." — Pp. 9, 10. 
 
 I have often thought the same in reference to the Pa- 
 rochial Minister ; and have cordially rejoiced when I have 
 seen the power of doing good employed for good on the 
 highest motives. — The frequent character of the Clergy, 
 when I was a boy, was much inferior to what I believe 
 the general character of the body now is. 
 
 " That the objection to a national provision for the ministers 
 of religion arises, amongst thinking men, solely out of the diffi- 
 culties created by sectarianism, is manifest from this ; — that 
 where sectarianism has not existed, or only in an insignificant 
 degree, the wisdom of such a provision has been allowed with 
 remarkable unanimity. For, not to speak of the ancient world, 
 where it was a thing unheard of for a state to be without its 
 national worship, its temples, its festivals, and its priests ; the 
 whole Christian world, from the time that governments have 
 become Christian, has acted uniformly on the same principle, 
 with the single exception of the United States of x\merica, 
 where the evil spirit of sectarianism has wrought his perfect 
 work. And what is still more to our purpose, the French 
 people, even while declaring that they will have no established 
 religion, have yet retained the great benefit of an establishment, 
 namely, a national provision for the religious instruction of the 
 people, inasmuch as they keep up the churches, and pay the 
 ministers who officiate in them." — Pp. 14, 15. 
 
 My greater knowledge of the United States than Dr. 
 Arnold's, enables me to say, that the spirit of religion 
 is flourishing in as great degree, in the old States, as in 
 England : and that my intelligent and religious friends 
 in Boston, think it a very great benefit to their new 
 country to be without the evils (which strike them most) 
 of our Establishment.* 
 
 ♦ Appendix (B). 
 
t^ 
 
 10 
 
 Dr. Arnold allows that a ** national provision for the 
 religious instruction of the people" is the great benefit of 
 an Establishment: let the State do no more than secure 
 this, and let it carefully avoid interfering with the right 
 of private judgment, and giving a preponderating influ- 
 ence to doctrines which no one can infallibly pronounce 
 true.*— Dr. Arnold's is a catholic spirit; but, like the 
 jury-system in France, it has not become practical and 
 comprehensive in its operation. 
 
 Dr. Arnold does not yet understand the broad and 
 elevated sentiment of Dissent. I have often witnessed 
 much more sectarianism in the Church than is now com- 
 mon out of it. A close attachment to the right of private 
 judgment, and to doctrines to which the exercise of it 
 has led, has little connexion, and none of necessity, with 
 sectarianism. 
 
 " Since dismiiou is something so coutrary to the spirit of 
 Christiaiiity, and difference of opinion a thing so inevitable to 
 human nature, might it not be possible to escape the former, 
 without the folly of attempting to get rid of the latter ; to 
 constitute a Church thoroughly national, thoroughly united, 
 thoroughly Christian, which should allow great varieties of 
 opinion, and of ceremonies, and I'orms of worship, according to 
 the various knowledge, and habits, and tempers of its mem- 
 bers, while it truly held one common fuith, and trusted in one 
 common Saviour, and worshipped one common God ?"— 
 Pp. 28, 21). 
 
 The ritual and liturgy, designed for general use and 
 growing intelligence, should be simple, solemn, impres- 
 sive, elevated, rational, sufticiently defined to check the 
 vagaries of the inexperienced and enthusiastic, yet suffi- 
 ciently open to allow of change on change of circum- 
 stance, and to enable the religious heart room for its own 
 influences on others.— As far as the Liturgy of the Esta- 
 
 * Appendix (C). 
 
 11 
 
 blished Church is concerned, it only requires to be 
 modelled after the direction of Christ in Matt. vi. 9 ; and 
 to be shortened in the morning service. Many Unita- 
 rians, as I do, admire it greatly. I never heard a 
 more affecting and solemn offering of devotion, than ia 
 Paris, (at Mr. Way's chapel in the Champs filysees,) 
 where two clergymen took the service, and the whole 
 congregation joined in the responses, conducted by one 
 of them. — As to the Ritual, it wants much accommo- 
 dation to the spirit and intelligence of the age. 
 
 " There remain the Quakers, the Roman Catholics, and the 
 Unitarians, whose differences appear to offer greater difficulty. 
 And undoubtedly, so long as these sects preser\^e exactly their 
 present character, it would seem impracticable to comprehend 
 them in any national Christian church ; the epithet " national" 
 excluding the two former, and the epithet " Christian," ren- 
 dering alike impossible the admission of the latter." — P. 31. 
 
 How could Dr. Arnold, if he knows the sentiments of 
 Unitarians, deny them the epithet Christian ? They hold 
 all the doctrines stated by him, (pp. 29, 30,) as those 
 "on which all Christians are agreed." — On this point I 
 may refer to my little tract, entitled " A Unitarian's 
 View of Christian Faith," or to "The Unitarians' Ap- 
 peal," written by me under similar charges.* 
 
 « The Unitarian body in England consists of elements the 
 most dissimilar ; includmg many who merely call themselves 
 Unitarians, because the name of unbeliever is not yet thought 
 creditable, and some also who are disgusted with their unchris- 
 tian associates, but who cannot join a church which retains the 
 Athanasian creed." — P. 36. 
 
 " The Unitarians' Appeal," f many myriads of which 
 have been circulated in Britain and America, would be 
 acknowledged by Unitarians generally as a correct view 
 of their sentiments. Dr. Arnold knows but little of us. 
 
 Appendix (O). 
 
 t Appendix (E). 
 
1*2 
 
 " The real question is, not what theoretical articles^ a man 
 will or will not subscribe to, but what essential parts of Chris- 
 tian worship he is unable to use. Now, the addressing Christ 
 in the language of prayer and praise, is an essential part of 
 Christian worship. Every Clu-istian would feel his devotions 
 incomplete, if this formed no part of them. This, therefore, 
 cannot be sacriiiced ; but we are by no means bound to inquire, 
 whether all who pray to Christ entertain exactly the same ideas 
 of his nature." — P. 37. 
 
 This is, indeed, the main ground of Unitarian dissent ; 
 and very liarsh it is of Dr. Arnold to say, " Every Chris- 
 tian would feel his devotious incomplete," if" addressing 
 Christ in the language of prayer and praise" "formed 
 no part of it ;" very little accordant to Scripture, to 
 say that such addressing " is an essential part of Chris- 
 tian worship." — Many a Unitarian's heart would lead 
 him to such address to Christ; but he is commanded by 
 Christ himself to pray after the manner of the Lord's 
 Prayer ; and he is commanded also to pray in the name 
 of Christ. The earnest exercise of grateful, reverential 
 love towards him, is manifest in our Hymns — (see, for 
 instance, the Lewin*s-Mead Hymn Book*) — and in our 
 other services : but we are imperatively bound, by what 
 we deem divine command, to address our prayers and 
 praises, in his name, to his God and Father. As long as 
 the Liturgy contains prayers, not after the manner of 
 the Lord's Prayer, and doxologies not after the manner 
 of the apostolical doxologies, so long must the con- 
 scientious and consistent Unitarian be obliged to keep 
 aloof from worship which, in its general character 
 and influence, he may find better suited to his own 
 devotional taste and sentiment than that which he be- 
 lieves to be more scriptural in its direction. Were 
 these things altered, (and the general character of 
 the Liturgy would be little affected thereby,) the body 
 
 Appendix (F). 
 
 13 
 
 of Dissenting Unitarians would be greatly diminished. 
 Whenever such a change takes place— and, I doubt not, 
 the Lord's Prayer, and increasing regard to scriptural 
 declarations and injunctions, will one day effect it — the 
 " Articles of Religion" may be reduced to the 6th ; and 
 the ensnaring subscription relinquished. — I much doubt 
 whether Unitarian Ministers, (the older ones at least,) 
 would even then partake in the advantages of an Esta- 
 blished Church ; but I suspect their congregations would 
 be greatly thinned, if, withal, the Clergy, conducting a 
 worship so scripturalized, preached such sermons as Dr. 
 Arnold's. (His Sermons to the Scholars at Rugby are 
 often models of address to the cultivated young: I have 
 cited and recommended them when addressing the 
 younger members of my own flock.) 
 
 " All classes of society require the services of the ministers 
 of religion, the ministry should contain persons taken from all ; 
 and in a national church, all the great divisions of the nation 
 should have a share in the government." — P. 4L 
 
 " The cry against a wealthy and dignified episcopacy, is, 
 where it is honest, the fruit of a whole series of mistakes and 
 misconcep tions . ' ' — P . 42 . 
 
 I quite differ from Dr. Arnold respecting " a wealthy 
 and dignified episcopacy." Talents, liberalized minds, 
 cultivated manners, serious piety, sound learning, and 
 Christian lives, would secure Clergymen honour among 
 the highest ranks of society, without episcopal wealth 
 and dignity. 
 
 " This is the great reason why the clergy ought to sit in both 
 houses of Parliament, and why the enemies of Christianity, who 
 well understand the interests of their Master, would gladly 
 exclude them from both. It is because they are, not priests, 
 but Christians ; because they hold and know no esoteric doc- 
 trine; because they are required to practise no virtue beyond 
 the rest of theur brethren, but yet because their profession 
 obliges them to know what Christianity is, and public opinion, 
 to take the lowest ground, hinders them from utterly casting it 
 
14 
 
 15 
 
 uff ill their practice, that therefore they are wanted in the 
 national assembly of u professedly Christian nation." — P. ()3. 
 
 Clerical members are not more needed in the House 
 of Lords than in the Commons. — In the latter we find no 
 Physicians and no Dissenting Ministers ; though there is 
 nothing to prevent either from being chosen. Their du- 
 ties are incompatible with parliamentary duties : and so 
 should those of the parochial and episcopal clergy. 
 
 « Is it not the most obvious remedy to do away at once and 
 entirely with the system of translations, and thus to make the 
 bishops the most independent of any men in the house of 
 Lords ; for a lay lord, if he is an able and active man, may 
 hope to rise to power by displacing an existing ministry, or by 
 supporting them. A bishop, if translations were at an end, 
 would have nothing to hope for from courtliness or from faction : 
 lie could gain nothing by basely voting for the Government, — 
 nothing by ambitiously and unfairly molesting them." — Pp. 
 64, 65. 
 
 Let translations be done away with, while the Bishop 
 is so excessively above his Clergy, and a Peer of the 
 realm. — If there were a Bishop {s7ri(rxo7rog) for every 
 fifty or a hundred Clergy, it might be sometimes desira- 
 ble to change his location. 
 
 « Good men, feeling that they might express their opinions 
 freely, and that then* silence could not be misconstrued into 
 fear or insincerity, would gladly listen to their better nature, 
 which would teach them how much they had in common with 
 one another, and how infinitely their points of agreement sin:- 
 passed in importance their points of difference." — P. 69. 
 
 The catholic spirit, in the former part of the page, 
 is very beautiful. Few are aware to what an extent the 
 Unitarian agrees with his Fellow-Christian. — In propor- 
 tion as Christians direct their faith, hope, and obedience 
 to their common Lord, and share the spirit of Christ, 
 in that proportion they become more one with each 
 
 other: in proportion as they approach the common centre 
 of light, and love, and holiness, in that proportion do they 
 approach each other, however remote the points from 
 which they set out. 
 
 The Bible Society, and the general habits of the age, 
 have made most men less tenacious about non-essentials. 
 
 « The end of all this will be, what the godless party are ear- 
 nestly labouring to effect, the dissolution qf the Establishment 
 altogether ;— that is, in other words, the public renouncing of 
 our allegiance to God ; for, without an establishment, although 
 it may happen that the majority of Englishmen may still be 
 Christians, yet England will not be a Christian nation ; —its 
 government will be no Christian government ;— we shall be 
 wholly a kingdom of the world, and ruled according to none 
 but worldly principles. In such a state, the establishment of 
 paganism would be an absolute blessing." — P. 75. 
 
 Dr. Arnold wants a closer habit of discrimination. I 
 would not (p. 7) dissolve " the Establishment altogether;" 
 but I see no reason why England should not be a Christian 
 nation, and its Government a Christian Government, if 
 such a measure were to take place. What is Christian 
 HI character icithiji the Church would not be destroyed ; 
 still less what is without the Church. Nevertheless, 1 
 should admit that such a measure could not be brought 
 about suddenly, except through an unhinging of the 
 national sentiment as to religion, which could scarcely 
 take place without an extreme moral convulsion. I am 
 convinced that the great mass of Dissenters (including 
 the Wesleyan Methodists) would take no share in such 
 a moral convulsion ; nor do I believe that it will take 
 place, unless, unhappily, every effort to ameliorate and 
 adapt is opposed by the friends of things as they are. 
 
 On the whole, Dr. Arnold's pamphlet may suggest much 
 valuable improvement ; but the religious world is not 
 prepared for, though it is tending towards, that degree of 
 unitedness which. he recommends. 
 
 26th ApriK 1833. 
 
 ^ 
 
i: 
 
 APPENDIX. 
 
 ( A. )— P. 7. 
 
 ** The question of the expediency and influence of a Religious 
 Establishment has no more to do with Unitarianism, than the 
 doctrine of Necessity has, or that of Materialism ; and Unita- 
 rians differ very widely on the subject. 
 
 " There are some, and Mr. Belsham is understood to be in the 
 number, who think that the rites and services of Religion may 
 be well supported by the interference of the State ; and that 
 there is nothing in Christianity which directly opposes the 
 episcopal form of church-government, in all its detail, as ex- 
 isting in the English Establishment. There are many others, 
 and I must class myself with them, who think that, indepen- 
 dently of what they regard as objectionable in the doctrine and 
 discipline of the Church of England, the principle is radically 
 wrong, which allows the interference of the Civdl Magistrate in 
 matters of Religion ; and that all which Religion asks of the 
 State is, that it may be left to itself. 
 
 " Wise and good men, in as well as out of the Church of En- 
 gland, have seen and lamented the tendency of the honours and 
 wealth exclusively bestowed on those who subscribe to her 
 articles of faith, to mislead men's judgments, to warp their 
 consciences, to check their disposition to search after truth, 
 to make them look with suspicion on those who differ from 
 them, and to induce them to confine their charity and respect 
 to those within their own pale. Numberless instances indeed 
 occur, in which this tendency is effectually restrained, if not 
 altogether prevented, by the liberal spirit of our conmion Chris- 
 tianity, by the strict principles of duty entertained by the indi- 
 vidual himself, by the influence of those extensive associations . 
 for the temporal or spiritual welfare of men which draw 
 
 different parties towards the common centre of Christian love, 
 and by the liberalizing disposition produced by the diffusion of 
 knowledge and the free communication of opinion. Yet the 
 tendency exists, and necessarily attends an exclusive Esta- 
 blishment. 
 
 " I cordially wish, therefore, that the time may never arrive, 
 when the principles of Unitarianism shall be alloyed by admix- 
 tures of worldly policy, or rested on the special support of civil 
 authorities. And I doubt not that the per^iod will come, when 
 the support of public worship will be left to every one's own 
 sentiments of its importance to society, and his own appreciation 
 of its value to himself ; when no preponderance will be given to 
 any denomination of professing Christians, by exclusively con- 
 necting with them civil privileges ; when worldly motives will 
 not be mixed with the solemn concerns of religion ; and 
 when every one will be equally protected and encouraged in the 
 exercise of the inalienable right and duty of private judgment, 
 and left, unbiassed by power and interest, to worship the God 
 of his fathers in that way which he deems most accordant with 
 Christian principle. Were I a Trinitarian, I should desire that 
 period as earnestly as I do at present : because I could not less 
 believe that Christ's kingdom is not of this world. 
 
 *^ That period will be accelerated by every instance in which 
 the gradual yet rapid progress of enlarged and enlightened 
 views is lost sight of; and, on the other hand, it is reasonable 
 to suppose, that it will be retarded by every instance of wise 
 accommodation to the liberal spirit of the times. Were I from 
 conviction a Member of the Church of England, I would aim 
 to promote such a<!Commodation. Truth camiot vary ; but the 
 modes of maintaining and promoting it must have some relation 
 to circumstances, or they must be ineffectual." 
 
 The foregoing paragraphs are taken from tlve Preface (pp. xiii. 
 — XV.) to the Atithors EXAMINATION OF ARCHBISHOP MA- 
 
 GEES Charges against Unitarians and Unitarianism. 
 
 B 
 
18 
 
 ( B. )— P. 9. 
 
 In a later part of the " Principles of Church Reform," Dr. 
 Arnold expresses opinions respecting the state of religion in the 
 United States, which seem to authc^rize the belief that his 
 sweeping charge in the passage quoted in the Brief Notes, 
 — " the evil spirit of sectarianism has wrought his perfect 
 work"--refers to the absence of a national system of religiom 
 opinion, and not of the spirit of religion. He says, in p. 77, 
 ** In the alleged instance of the United States, we forget that 
 « * America' is, in the first place, a very vague word ; and that 
 " in those parts of the Union where religion is in the healthiest 
 « state, there is iihat is almost equivalent to an Establishment ; 
 « that is, every man is obliged to contribute to a fund for religious 
 « instruction, but he has the choice as to the particular sect to 
 « which his quota is to be paid. Again, the episcopal church 
 « in New York is an endowed church ; it still possesses land 
 " assigned to it by the British government previously to the 
 " Re\°olution. It may well be, then, that in New York, and in 
 " some of the North-eastern States, the people may be more 
 " reUgious than in the great towns in England ; but this con- 
 « eludes in favour of an Establishment, not against one; 
 « because there is an Establishment, or tvhat amounts to nearly 
 " the same thing, in this part of the United States, whereas 
 « there is virtually none in our great towns ; so utterly in- 
 « adequate is the supply of ministers to the demands of the 
 « ever-growing population." He then proceeds to the Southern 
 and Western States, where he maintains that society is not in 
 so "healthy a state, morally and religiously, as hi those parts 
 « of England where the church is enabled to be efficient." 
 
 If the Civil Power confined itself to the securing of a pro- 
 vision for religious instruction on the system which Dr. Arnold 
 represents as " almost equivalent to an Establishment," reqmring 
 a suitable contribution from every one, but leaving him to ap- 
 propriate it to that form of rehgious opinion which he deems 
 most accordant with truth— the question would become one of 
 an abstract character, m which only the teachings of times 
 past or passing would make philosophical benevolence urge 
 
 19 
 
 objections and give a hesitating concurrence. History proves 
 that the commencement of the union between the Church and 
 the State was the death-blow to its languishing purity ; that 
 this baneful union has been the frequent cause of the most 
 violent measures designed to make men conform to the reli- 
 gion sanctioned by the State ; and that it has been the proHfic 
 source of bigotry and intolerance, in their worst forms, and in 
 their most fatal consequences. Present experience shews, that, 
 in its most limited influences, wherever it gives an exclusive 
 support to a particular form of faith and mode of worship, it 
 leads to the limitation of advantages which should be open for 
 all, to those who conform to the prescribed faith and worship ; 
 and, in a variety of ways, cramps the Christian usefulness, and 
 the exertions for the public good, of persons who, in ability and 
 willingness, are on a level with those who have its exclusive 
 benefits. And it is impossible for reflecting persons who have 
 such convictions as to the evils that have arisen from the inter- 
 ference of the Ci\dl Power in the concerns of ReUgion, to avoid 
 the sentiments of caution and apprehension in admitting it 
 where, separate from all its associated evils, it might be advan- 
 tageous : they know the tendency of power to encroachment and 
 increase; and they may sometimes forget that the controlling 
 influences of general enlightenment and rational views of 
 liberty may reasonably be expected to operate effectually to 
 prevent the evUs, while the good desired is really produced. 
 
 The wise and liberal views which are so strikingly displayed 
 in various parts of Dr. Arnold's pamphlet, and which suit so 
 well the spirit of the times, must have a decided influence 
 among the intelligent and powerful in promoting the good and 
 lessening the evils. Those arising from the present mode of 
 raising the revenues of the Church of England, I pass by ; the 
 public attention is awakened to them ; and, no doubt, every 
 parochial clerg}-man will rejoice when the system is effectually 
 changed. Dr. Arnold's principles must eventually lead to a 
 more extensive application of ecclesiastical revenues ; and, 
 much earlier, to a more equitable distribution of them among 
 those who at present receive them : but the amount of them, as 
 recently stated by Lord Althorp, presents certainly not more 
 than a suitable remuneration for the services to the community 
 
 b2 
 
2U 
 
 which may be rendered by the Clergy of the Establishment. 1 
 cannot say the same respecting the Established C^hurch ol 
 Ireland. In the system of Church Reform which the present 
 enlightened and upright Adniiuistration have planned for it, 
 they must have considered more what is practicable, than what 
 is desirable. Nothing can be clearer to the English Dissenter, 
 than that the whole population of that country should not be 
 called upon to support a Church which includes within its com- 
 munity only a small proportion of that population : but this first 
 step in ameliorathi- the ecclesiastical system of Ireland de- 
 serves to be hailed, and at first it was hailed by all, as a proof 
 that the real interests and claims of that country are kept ear- 
 nestly in view by those who have the power to promote them. 
 
 One class of evils arising from the exclusive character of the 
 Established Church in England must ere long be terminated 
 by the principles laid down by Dr. Arnold ; I refer to the limi- 
 • tation of the advantages of our great national institutions for 
 education, to those who are members of that Church. Nothing 
 would contribute more to promote a kindly spirit towards it 
 among the intelligent Dissenters, than a frank and cordial 
 opening of those advantages to all. Probably the ranks of 
 the Dissenters would be thinned by this wise and liberal sys- 
 tem ; but those who left them might be expected to carry their 
 enlarged views of social rights and welfare among those who 
 needed expansion ; and the spirit of sectarianism would be 
 repressed, if not extinguished. Among the Dissenters there 
 exist, in at least a fair proportion, general intelligence and scien- 
 tific attainment ; but our advantages for learning are greatly 
 limited. We are excluded from admission into one venerable 
 seat of learning ; we are refused the marks of distinction at the 
 other ; and what attainments we make, and what degrees we 
 obtain, at other more comprehensive institutions, have ordi- 
 narily been estimated, by those who exclude us from their own, 
 as not entitling us to the same estimation or influence in 
 society. In France, where the CathoUc rehgion is considered 
 as that of the State, and the Protestant is supported only in its 
 recognized forms, the doors of its establishments for education 
 are closed to none : even the Sorbonne presents its remarkable 
 advantages, gratuitously, to all who seek them. Scotland, with 
 
 21 
 
 its Calvinistfc Establishment, opens its Universities to all ; 
 and gives its general honours, without any distinction. What 
 is more, the University of Dublin, acknowledged as a sister by 
 Oxford and by Cambridge, and connected with the same 
 church, excludes none from her degrees and her literary and 
 scientific benefits.* But neither the Roman Catholic, whose 
 ancestors founded most of those illustrious colleges and halls 
 which the cultivated Englishman cannot visit without senti- 
 inents of respect — nor the Dissenter, whose station and talents 
 may fully entitle him to participate in their privileges — nor the 
 Anglo-American, who has learnt to venerate them, and to wish 
 that he could be ranked among their sons — nor the literary Fo- 
 reigner from the continent, whose own universities present no 
 barrier of any kind — is allowed to stand on the same footing of 
 honour and benefit with those who can declare themselves, bond 
 fide, members of the Church of England. Even this year, a 
 former pupil of my own, whom I honour for the course he has 
 pursued, established his title to a degree, and then declined to 
 take it, — because he could not conscientiously make that de- 
 claration. 
 
 These restrictions cannot last long. There is a noble spirit 
 at work in our ancient Universities, and ordinary wisdom will 
 support its influence. Within this last twelvemonth, that 
 wh.ich has been viewed as the most exclusive, set the illustrious 
 example of receiving into its halls and its splendid theatre the 
 members of an association having the promotion of science 
 only in view, and embracing, without distinction, all who desire 
 to aid its object. I saw there Dissenters of various denomina- 
 tions, (and, in full proportion, of my own,) engaged in the 
 purposes of the meeting, and received to the hospitality of the 
 University, without being made to feel that they were regarded as 
 of a different caste, or even that they were strangers. Personally 
 acquainted myself, before that meeting, with none of the resi- 
 dent members of the University, I experienced the courtesy of 
 
 • The Irish Dissenters, too, have the further advantage of marrying 
 according to their own forms. — All that .the State has to do with marriage, 
 is to secure validity to tliat important contract : the connexion of it with 
 religious obligations, should be left to the church with which the parties 
 are connected. . . 
 
22 
 
 some of the most distinguished ; and I thus offer them the 
 acknowledgments of a mind which always dwells with satisfac- 
 tion on the indications of a liberal spirit. And with unmixed 
 satisfaction it dwells on that memorable day, when the Univer- 
 sity of Oxford did itself honour by conferring its highest ho- 
 nours on four men of eminent scientiiic attainments, for their 
 distinguished services to science, without any respect to reli- 
 gious opinion ; not one of them being of the Church of England. 
 On the right of the Vice- Chancellor, were the Doctors of 
 Oxford ; and on the left, (in the seats generally appropriated 
 to the former,) were many members of the Association, dis- 
 tinguished in the walks of science, to whom the President, the 
 Rev. Dr. Buckland, gave an invitation as he observed them, 
 in the liberal spirit of the day. The spectators in the area, and 
 in the ladies' gallery, shared in the general manifestation of 
 satisfaction, when the Doctors elect were introduced in dignified 
 procession ; and as the names of Brewster, Brown, and Fara- 
 day, were announced, the applause was ardent and universal. 
 But when that of Dalton was mentioned, presenting himself in 
 his plain garb, covered with the pink gown of his degree, and 
 when, on admission, the Quaker took his seat among the 
 learned sons of the University, the general sentiment was that 
 of enthusiasm and delight, and the expression of it was loud 
 and long-continued. In this none seemed to participate more 
 than the undergraduates in the gallery; and the mind, glancing 
 onward, saw that the preparation was that day made, in the 
 heart of many an ingenuous youth, for enlarged and liberal 
 sentiments as to the connexions of man with man, and that the 
 exclusive barriers were broken down. 
 
 ( c. )— P. 10. 
 
 It may be desirable to add, that it is the province of the 
 Civil Power to prevent all hindrances and interruptions in the 
 exercise of the inalienable right of worshiping God according 
 to the dictates of the conscience. And I regard it as highly 
 expedient, both in a religious and in a poHtical point of view, 
 that the Civil Power should enforce the suspension of labour on 
 
 23 
 
 that day which, by the general consent of all Christians, is ap- 
 propriated to public worship. For a statement of views which 
 appear to me important, respecting the religious observance of 
 the Lord's day, I beg to refer the reader to my Reply to Arohb. 
 Magee, pp. 2(i0 • 208. 
 
 ( D. ) P. 11. 
 
 "The Unitarians' Appeal" will be found in the next Ap- 
 pendix: the tract entitled "A Unitarian's View of Christian 
 Faith," presents a fuller statement, clothed in more directly 
 scriptural language, of the basis of our hope and comfort as 
 Christians. It made part of my communication to the clergy- 
 man referred to in p. 3, anu I will cite a portion of it here ; 
 
 premising that it first appeared in the Bristol Journal, in con- 
 sequence of a letter inserted in the Journal in defence of the 
 Reformation Society, in which the Unitarians are described as 
 a class of men having one mind with the infidel and the trafiicker 
 in spiritual delusion, and as making war on the Lamb. 
 
 " The Unitarian reverences Christ Jesus as his Master and 
 Teacher, his Saviour, his Sovereign, and his Judge : he be- 
 Ueves, with undoubting faith, that he was sanctified and sent 
 into the world, on the most important message of grace, by his 
 God and Father ; that he was the beloved Son of God ; that he 
 spake the words of the Father who sent him ;* that he hath the 
 words of eternal life; that God gave him the spirit beyond 
 measure ;t that he is the Christian's sole foundation of faith, 
 hope, and duty; if that he was sent to be the Saviour of lost 
 men, and set forth as a Mercy-seat for the sinner ;§ that in him 
 we have redemption, through his blood, even the forgiveness of 
 sins; II that for his obedience unto death, God highly exalted 
 him, and made him Lord of the dead and the living ;% that at 
 his voice all that are in the grave will come forth to life or 
 condemnation ; that he is appointed to execute judgment, and 
 
 * John xii. 49, 50. 
 § Uoiu. iii. 25. 
 
 t Johu iii. 34. 
 II Eph.i. 7. 
 
 J 1 Cor. iii. 11— 15. 
 ^ Phii. ii. 9— U. 
 
u 
 
 
 % 
 
 will award our doom ;* and that he must reign till all enemies 
 are put under his feet.f 
 
 " As stated in the reports of the late debates on the Repeal 
 of the Test Acts, the Earl of Winchilsea declared, in the House 
 of Lords, that * the Unitarian, the Socinian, and the Infidel, 
 hold no doctrine in common with the real Christian.' Does 
 his Lordship's 'real Christian' hold none of the foregoing doc- 
 trines ? — But further : Unitarians believe, and with earnest 
 thankfulness, that it was through the tender mercy of our God 
 that the day-spring from on high hath visited us \% that it was 
 because God first loved us, that he sent his Son to be the Sa- 
 viour of the AVorid ;§ that he is ever ready to receive the hum- 
 ble and contrite, and abundantly to pardon him who forsaketh 
 the way of wickedness ;|| that he is the Father of spirits, and 
 gives his gracious aids to those who seek them faithfully ;f that 
 though all-holy, he is * Love ;'** that though the righteous 
 Judge of the earth, he is the Father of mercies, and of all con- 
 golation.tt These doctrines must surely be held by every real 
 Christian ; and wherever they are really held, the Unitarian is 
 < of one mind' with the believer ; but whatever doctrines are 
 inconsistent with these, he rejects as not taught by the Chris- 
 tian's Lord and sole authority^i Many, he beUeves, receive in 
 terms such opposing doctrines, and perhaps may have their 
 minds perplexed with them, who yet in no way desert those to 
 which his own hope clhigs, as a dying smner ; and sitting, as 
 they do, at the feet of Jesus, their practical belief respectmg the 
 essential love and mercy of their Saviour's God and Father is 
 the same as his own ; and the same stream of living water re- 
 freshes their souls alike,§§ though to outward appearance it may 
 seem lost in the marsh of human systems." 
 
 • John V. 22—29. f 1 Cor. xv. 24—28. J Luke i. 78, 79. 
 
 § 1 John iv. 9—19 ; John iii. 16, 17. 
 
 II Luke XV. 7, 18—32 ; Isa. Ir. 6—9 ; Ps. li. 16, 17. 
 
 ^ Heb. xii. 9, iv. 16 ; Luke xi. 13. •* 1 John iv. 8. 
 
 tt 2 Cor. i. 3. IX 1 Cor. iii. U. 
 
 §§ Ezek. xlvii. 8, 11, 12 j John iv. 14. 
 
 ( E. ) -P. II. 
 
 THE unitarians' APPEAL. 
 
 The doctrines of Unitarianism being often made the object 
 of the most unfounded obloquy and misrepresentation, it is 
 thought proper to offer our Christian brethren a plain and ex- 
 plicit statement of our religious opinions. , 
 
 We beheve that the New Testament contains a faithful re- 
 cord of the all-important Revelation which God made to man- 
 kind by Jesus Christ. — We believe in the divinity of our Lord's 
 doctrines and mission. We believe him to be " the Christ, the 
 Son of the Living God." 
 
 We believe that JEHOVAH, the GOD AND Father of our 
 Lord Jesus Christ, is the ONLY TRUE GOD, because our Sa- 
 viour expressly declared it. We believe that He is the ONLY 
 PROPER OBJECT OF RELIGIOUS WORSHIP, because OUT Sa- 
 viour expressly declared this also, and, by precept and by 
 example, taught his disciples to pray to the FATHER, and to 
 HIM ALONE. We beheve that the Father is the original 
 Source of every blessing, and that His free, UNMERITED 
 GRACE is the SOLE ORIGINAL SPRING of the salvation which 
 is by Christ, because such is the express and uniform language 
 of the New Testament. — JoJm xvii. 3 ; Matt. iv. J 0, vi. 9, xxvi. 
 39 ; John iv. 23, 24, xvi. 23 ; EpL i. 3 ; Tit. iii. 4—7. See 
 also Deut. iv. 35, vi. 4, xxxii. 39; Jsa. xlv. 5, 21, 22, xlii. 1, 
 5; 3Iark xii. 29—32; Rom. xvi. 27; 1 Cor. viii. 4—6 ; 1 Tim. 
 ii. 5 ; JEph. v. 20 ; Phil. iv. 0, 7: Exod. xxxiv. 14. 
 
 These fundamental principles appear to us distinctly, plainly, 
 and expressly taught in various parts of the Scriptures ; and 
 we see no proof whatever, that they teach any tiling inconsis- 
 tent with them. It is, indeed, impossible that revealed truth 
 can be inconsistent with itself ; and we hold that wJuxtever 
 (through the imperfection of human language) is obscure or of 
 doubtful meaning, ought, in reason and common sense, to he in- 
 terpreted by the dear and express declarations of the Scriptures in 
 other parts. 
 
 il 
 
2(j 
 
 27 
 
 ■lii 
 
 J;; 
 
 |l 
 
 In the foregoing principles all Unitarians agree ; on other 
 points we differ as to the teachings of the Scriptures. Some, 
 for instance, hold that our Saviour existed before his human 
 birth in a state of great glory and happiness ; others, that he 
 was, as to natiu'e, "in all respects like his brethren." And 
 among the latter, some believe that he was " the son of Jo- 
 seph ;" others believe in his miraculous conception. But as 
 he ascribes all his powers, and refers all his authority, to the 
 Father who sent him, — as he expressly says, " My Father is 
 greater than I," and declares that he did not himself know the 
 time when his prophecy respecting Jerusalem would be ful- 
 filled, — we all believe in his subordination to the Father, and 
 dependence upon Him ; we all believe in the Absolute Unity 
 and Unrivalled Supremacy of Jehovah, the Almighty, All- wise, 
 and All-gracious Creator and Preserver of all things, the God 
 and Father of our Lord Jesus Christ ; and therefore, following 
 what we think the absolute commands of God himself, we strictly 
 cor fine our worship to GOD even the Father. See Matt. xx. 
 23, xxviii. 18; Mark xiii. 32 ; John v. 2«, 27, 30, vii. 1(5, xii. 
 4», xiv. 10, 28 ; Eph, i. 17, li), 22. 
 
 Nevertheless, we cordially receive whatever the Scriptures 
 teach respecting the Lord Jesus Christ. We believe in his 
 divine authority; that his words are the words of the Father 
 who sent him ; that, for his obedience unto death, GoD exalted 
 him to be Lord over the dead and the living, and to be our 
 final Judge ; and that he is therefore entitled to our reverence, 
 faith, and submissive obedience. We believe that he gave him- 
 self for us, to redeem us from all iniquity ; that, by his sub- 
 mitting unto death, even the death of the cross, he conveyed 
 and assured to us the blessings of the new covenant, pardon 
 and everlasting life ; that we have redemption through his blood, 
 even the forgiveness of sins ; and that he is therefore entitled 
 to our warmest gratitude and love. We believe that he set us 
 a perfect example of piety towards God and love to man, of 
 humility, patience, self-denial, and all other virtues ; and that 
 he is therefore entitled to our admiring veneration. 
 
 We do not believe the Holy Spirit, or Spirit of God, to be a 
 distinct being from God himself We regard the expression as 
 
 denoting, in the Scriptures, either God himself, or, most com- 
 monly, the influence or agency of God, in whatever way em- 
 ployed, and particularly his miraculous agency. 
 
 The Gospel appears to us to promise its blessings of forgive- 
 ness and eternal salvation only to those who comply with its 
 terms, " repentance towards God, and faith towards our Lord 
 Jesus Christ," — such faith as produces religious obedience, the 
 regulation of the heart and life by Christian principles and pre- 
 cepts. Nevertheless, we believe that " in' every nation he that 
 feareth God and worketh righteousness, is accepted with him." 
 — We reject, as utterly unscriptural, the doctrine of Satisfac- 
 tion, and every other which represents the death of Christ as 
 renderuig God merciful, or as enabling Him to extend his 
 mercy to the sinner : but we feel the sinner's hope to be abun- 
 dantly strong and consoling while resting on the covenant of 
 grace, made by the God of love and mercy with his guilty 
 creatm-es, through his beloved Son and Servant Jesus Christ, 
 sealed by the blood of our Saviour, and attested by the mighty 
 power of his God and Father. /Fe depend on the grace of God 
 in Christ. 
 
 As to the precise nature and duration of the futm-e punish- 
 ment of the wicked, there is among Unitarians, as among other 
 sects of Christians, much diversity of opinion : but that they 
 will be great and dreadful, we all agree. We receive, with 
 profound reverence, the awful declarations of Revelation re- 
 specting it. We believe that " we must all appear before the 
 judgment-seat of Christ;" that " he who soweth to his flesh, 
 shall of the flesh reap corruption :" and that " indignation and 
 wrath, tribulation and anguish," will be awarded " to every 
 one who doeth evil," in the day when God " shall judge the 
 world in righteousness by that man whom he hath ordained." 
 
 Such are the religious opinions which are so much and so 
 unjustly " spoken against." Unitarians have no Creed, no 
 Rule of faith or practice, except the Scriptures : they maintain 
 the right and feel the duty of private judgment ; and therefore 
 there must be among them differences in opinion, and in modes 
 of expression. But the foregoing may be depended upon as 
 a correct representation of the sentiments of Unitarians in ge- 
 neral. 
 
28 
 
 21) 
 
 " JVhosoever shdll do the will oj my Father who is in heaven, 
 the name is- my brother, and sister, and mother J' — " He that hath 
 my commandments and keepeth them, he it is who loveth me." 
 Such are the words of the Lord Jesus. 
 
 « If any man trust to himself that he is Christ's, 
 
 LET him of himself THINK THIS AGAIN, THAT AS HE IS 
 
 Christ's, even so are we Christ's." 
 
 ( O. ) P. 
 
 n 
 
 ( F. )— P. 12. 
 
 Tlie Hjmn Book referred to is entitled " A Collection of 
 Hymns for the Use of Unitarian Christians, in Public Worsliip, 
 and in the Private Culture of the Religious Affections." " It 
 is especially designed" (says the Preface) " for those who, 
 while they cherish reverential faith and grateful love towards 
 the Lord Jesus Christ, deem themselves imperatively obliged to 
 confine their religious worship, and the supreme homage of 
 their affections, to Jehovah, his God and Father, who sent him 
 to be the Saviour of the world. No serious, candid persons, 
 however, who make the teachings of Christ and his apostles 
 their guide in duty, faith, and worship, can find in it much, if 
 any thing, to offend them. A very large proportion of the 
 hymns are such as must approve themselves to the heart, and 
 the judgment, of every one who understands and partakes the 
 spirit of the gospel." 
 
 The distinctive appellation " Unitarian" was introduced into 
 the title-page, because the collection was compiled for the spe- 
 cial service of those who are included under it ; and to enable 
 those of our orthodox brethren who would examine it, to know 
 more than is commonly known among them, of the nature of 
 our Christian worship. The perusal of the third Book, " re- 
 specting the Blessings of the Gospel," may lead to more chari- 
 table sentiments respecting us than are as yet prevalent. 
 
 In the widely-circulated Address to the Protestants of Great 
 Britain and Ireland, hy Charles Butler, that learned and excel- 
 lent Catholic offered the following summary of the articles in 
 which all Christians are agreed : 
 
 " ]. That there is ONE God. 2. That he is a Being of 
 " infinite perfection. 3. That he directs all things by his pro- 
 " vidence. 4. That it is our duty to loye God with all our 
 " hearts, o. That it is our duty to repent of our sins. (>. 
 " That God pardons the truly penitent. 7. That there is a 
 " future state of rewards and punishments, where all mankind 
 *' shall be judged according to their works. 8. That God sent 
 " his Son into the world, to be its Saviour, the author of eternal 
 " salvation to all who obey him. 9. That he is the true Mes- 
 " siah. 10. That he worked miracles, suffered, died, and rose 
 " again, as related in the Gospels. 1 1 . That he will hereafter 
 " make a second appearance on earth, raise all mankind fi-om 
 " the dead, judge the world in righteousness, bestow eternal life 
 " on the virtuous, and punish the workers of iniquity." 
 
 To whom should the honourable name of Christian be denied, 
 that, ex animo, holds these articles, though he rejects a large 
 part of the Thirty-nine? I believe all who thus receive them 
 to be part of " the Holy Catholic Church." Alike catholic is 
 Dr. Arnold's summary of the points " on which all Christians 
 are agreed." — (See Principles, pp. 20, 30.) 
 
 " We all believe in one God, a spiritual and all-perfect 
 " Being, who made us, and all things ; who governs all things 
 " by his Providence ; who loves goodness, and abhors wicked- 
 " ness. 
 
 " We all believe that Jesus Christ, his Son, came into the 
 " world for our salvation ; that he died, and rose again fi*om 
 " the dead, to prove that his true servants shall not die eter- 
 " nally, but shall rise as he is risen, and enjoy an eternal life 
 " with him and with his Father. 
 
 " We all believe that the volume of the Old and New Testa- 
 " ments contains the revelation of God's will to man ; that no 
 " other revelation than what is there recorded has been ever 
 " given to mankind before or since ; that it is a standard of 
 
30 
 
 31 
 
 ill 
 
 ¥. \ 
 
 I 
 
 ' faitli and :i rule of practice ; so that we all acknowledge its 
 ' authority, although we may often understand its meaning 
 
 * differently. 
 " We all have, with very few exceptions, the same notions 
 
 * of right and wrong ; or, at any rate, the differences on these 
 
 * points do not exist between Christians of different sects, but 
 between sincere Christians of all sects, and those who are 
 
 * little better than mere Christians in name. We all hold 
 ' that natural faults are not therefore excusable, but are ear- 
 
 * nestly to be struggled against ; that pride and sensuality are 
 
 * among the worst sins ; that self denial, humility, devotion and 
 ' charity, are amongst the highest virtues. We all believe that 
 
 * our first great duty is to love God ; our second, to love our 
 
 * neighbour. 
 
 " Now, considering" (he continues) " that on these great 
 
 * points all Cliristians are agreed, while they differ on most 
 ' of them from all who are not Christians, does it seem unrea- 
 ' sonable that persons so united in the main principles of man's 
 ' life, in the objects of their religious affections, and of their 
 ' hopes for eternity, should be contented to live with one ano- 
 ' ther as members of the same religious society ?" 
 
 I cannot weigh the import of this sentence, without the con- 
 viction that Dr. Arnold will no longer exclude Unitarians from 
 the Christian name ; and that want of correct information alone 
 has hitherto led him to do so. On most of these points, he 
 says, Christians differ from " all who are not Christians :*' 
 consequently "all who are not Christians" differ from those 
 who are, on most of them. But Unitarians differ from those 
 who are acknowledged as Christians on none of these points. 
 Therefore they are not among those " who are not Christians ;'* 
 and consequently ihei/ are Christians. The fact is, Unitarians 
 can express not only their common faith, but their discrimi- 
 nating doctrines, in the words of Christ and his apostles ; and 
 they ask for no other creed. 
 
 This fact accounts for the amazing spread of the Unitarian 
 doctrine among an extensive class who resolutely claim the 
 exercise of spiritual liberty, and go to the Scriptures alone for 
 the grounds of their faith. I refer to the " Christians" in the 
 United States — a denomination which has only of late years 
 
 sprung up, but which already includes many hundred conore- 
 gations, consisting of at least four or five hundred thousand 
 individuals, all departing widely from the common standard, 
 and most of them Unitarians. This denomination is rapidly 
 increasing. Their ministers are earnest and laborious; and 
 though they are confined principally to the less educated classes 
 of the community, " they are acquiring a strength" (says 
 the Report of the x\merican Unitarian Association for 1830) 
 " which must soon give them an influence oi) public sentiment." 
 The avowed Unitarians, in the United States, already possess 
 such influence, by. their numbers, and by their intelligence and 
 acknowledged excellence of character ; and, just as in our own 
 country, there are many others who, unknowingly, or unavow- 
 edly, are Unitarians in faith and in spirit. — Could Dr. Arnold 
 have purposed to exclude all these multitudes from the Christian 
 name ? 
 
 He certainly could not have purposed to exclude Chilling- 
 WORTH and Newton and Locke ; whom we claim as ours 
 without fear of refutation.* Nor, if he have perused the inva- 
 luable discourse by Dr. Channing on the Evidences of Chris- 
 tianity, or Dr. Priestley's Letters to a Philosophical Unbe- 
 liever and his Discourses on the Evidences of Revelation, could 
 he have excluded either of them. And as to Lardner, the 
 avowed advocate of Unitarian doctrine — from his armoury all 
 the defenders of Christianity since his time have drawn some 
 of their most powerful weapons : Dr. Arnold would not exclude 
 him. 
 
 If I could impart to his ingenuous and liberal mind, the 
 knowledge I have respecting those still living, or those who 
 " sleep in Jesus," who, under sacrifices, or through obloquy, 
 have mamtained their Unitarian profession, with conscientious 
 uprightness and piety, and whom he would regard as adorning 
 any profession, I greatly misunderstand his character, if he 
 would not at once perceive his error, and acknowledge that he 
 had set limits to the Christian name, which the Lord of Chris- 
 tians has not. 
 
 * See Reply to Magee, pp. 100—105, with the authorities there referred 
 to. Also the able and eloquent Lecture of my friend the Rev. H. Acton, 
 just published, on the Religious Opinions and Example of Milton, Locke, 
 and Nruton. 
 
 v\ 
 
P O S '[• S C R I P T. 
 
 )|l 
 
 CincuMSTANCEs, over which I have had little control, have delayed 
 the publication of this tract for another eventful month. During it, 
 a new j)roof has occurred of the great moment, to the religious pur- 
 poses of the Establishment, that there should be no clerical Peers. 
 To a spectator like myself, it seems inconceivable that any men of 
 general intelligence and high attainments, as some of the Bishops 
 are who voted in the late anti-ministerial majority, should have been 
 so regardless of the signs of the times as not to perceive that they are 
 hastening on that separation of the Church from the State, which, 
 were I a member of the Church of England, I should devoutly desire, 
 (see p. 17,) but which they cannot deem desirable, since they employ, 
 for political purposes, the privileges given them by their ecclesiastical 
 rank. That power in ecclesiastical atfairs which the consitution of 
 the Church of England now gives the Sovereign, hiu*, the public 
 journals inform us, been wisely employed by our straight-forward 
 and patriotic King, to check the political use of the legislative pri- 
 vileges of its Bishops ; and while the Church possesses directly poli- 
 tical power, it is well that there should be a temporal Head of the 
 Church to control the exercise of this power. — Had the clerical Peers 
 always limited themselves to such important objects as the Bishop of 
 London last week so ably and judiciously brought forwards — viz. the 
 system of oaths in our commercial affairs and in college regulations, 
 &c. — and steadily promoted all measures tending to the general wel- 
 fare and improvement, respecting the education and condition of the 
 poor, the diminution of crime, the extinction of slavery, the opening 
 of advantages to all which are now confined to members of the Church 
 of England, &c., the evils of the present system might long have con- 
 tinued to be regarded as abstract matters, only suited to the specula- 
 tions of the philosophical recluse. 
 
 ^ The views expressed at the top of p. 20, make me regret that the 
 (lovernment have deemed it necessary to withdraw from their Bill for 
 the Reform of the Irish Church, that clause which peculiarly respects 
 the right of the national Legislature to deal with the property of the 
 Church as the public welfare may require. The withdrawment, 
 however, does not negative the principle ; and the principle is too 
 important to be introduced, as it were, indirectly, if this clause were 
 intended to give a legislative sanction to it. Let the principle be 
 calmly and fairly met, when the public mind has been adequately en- 
 lightened upon it. If, as there is surely reason enough to believe, the 
 revenues of the Irish Establishment are far beyond its real wants for 
 the purposes of religious worship and instruction, I know of no prin- 
 ciple which should prevent their being in part employed in the educa- 
 tion of the people at large, and in the relief of the indigent, under the 
 direction of the Legislature. Was not the greatest portion of those 
 revenues derived from the provision made in past times for that 
 Church which no longer shares in them, and the members of which, 
 forming a very large majority of the Irish people, contribute just as 
 the Protestants do to them ? That power which once changed the 
 appropriation, may surely do it again. As to the revenues of the 
 English Establishment, I have already (p. 19) expressed my opinion ; 
 but Xht principle, of course, applies alike to both. 
 
 June 24, 1833. 
 
 ¥m