sinne, might procure unto himselfe the wisedome of Salomon, the strength of Sampson, the beauty of Absalon and Susanna, the riches of Crasus, the power of Augustus, and the yeeres of Methusalah," Thomas Tymme having conjectured that our earth will be the place of future punishment, attempts to esta blish his theory, in the following paragraphs, after having referred to the classical fables of Pluto and his infer nal realms : "Geographers tell us of the mountaine Etna in Cicilie, at this day called Gibello Monte, on the top whereof is a barren ground mixt with ashes, in the winter time couered with snow; the circuit of which mountaine is twenty furlongs, and is inuironed with a banke of ashes, of the height of a wall. In the middle of this Mount, is also a round hill of the same colour and matter, wherein be two great holes, called crateres, out of which do rise sometimes sundry great flames of fire, sometimes horrible smoake, some time are blown out burning stones in infinite numbers. Beside the visible sight of which fire, there is also heard within the ground terrible noyse and roaring. "What else can these fearefull fiery flames, horrible smoake, burning stones, in such hideous manner blowne up, and the terrible roaring within that mountaine Etna, import, but a certaine subterraneall part of hell? As also it may be, in like manner, thought of the Marine Rocke of Barry, in Glamorganshire, in Wales; by a certaine cleft or rift whereof, (if a man lay his eare thereon,) is heard the worke, as it were, of a smith's forge: one while the blowing of bellowes; another while the sound of hammers, beating on a stethy or anuile; the noise of knives made sharpe on a whetstone; and the crackling of fire in a furnace, and such like, very strange and admirable to heare. "Nauigators report, that there is a sea in the voyages to the West Indies, (called the Burmudas,) which is a most hellish sea for thunder, lightning and stormes. Also, they assure vs of an island, which they call the Island of Diuels; for to such as approach neere the same, there doe not onely appeare fearefull sights of diuels and euil spirits, but also mightie tempests with most terrible and continuall thun der and lightning; and the noyse of horrible cries, with screeching, doth so affright and amaze those that come neere that place, that they are glad, with all might and maine, to flie and speed them thence with all possible hast they can. “Cosmographers also informe vs of a certaine wonderfull whirle-poole, in the frozen sea, not far from the land, towards the islands of the Hibrides, whereunto al the waues of the sea haue their course from far, which there conueying themselues into the secret receptacles of nature, are swallowed vp, as it were, into a bottomlesse pit: and if any ship chance to passe this way, it is puld and drawne with such violence of the waues, that eftsoones without remedie, the force of the whirlepoole deuoureth the same."-Pp. 77-79. Thomas Tymme is now severe upon some which ascribe al these things to natural causes and workings, or else will account them no better then fables: as they doe," he adds, "all things else which concerne religion" as if a person must disbelieve the righteous retributions of eternity, or receive every fanciful speculation 'concerning the present and future local hell." I borrow these words from an opponent of Dr. Coward, who wrote a century later than Thomas Tymme. This was "Lawrence Smith, LL.D., Rector of South-Warmborough." In his "Evidence of Things not seen," (edit. 2, 1703,) with no small confidence he determines, (96,) "that the place of miserable residence to the damned at present, between the time of their departure out of this world, 'till the resurrection, is some horrid and dismal abode in the inferiour distinctions of the air, and not under ground in subterranean vaults; since the blessed souls are to pass through the habitations of the damned, in their ascent to their happy place of abode till the day of judgment." Then "wicked souls" being "united to their bodies," and thus rendered "capable of punishment by material fire,” the " place of their torment will,” he conceives, (97,) "be this lower world which we now inhabit, together with the at present uninhabitable large tracts of the earth, and the vast dimensions and compass of the seas, then drained of water by the devouring flames, and filled only with sulphureous burning materials of divine vengeance." From 2 Peter iii. 7, this amplifying commentator says, ""tis plain that the avenging fire at the last day will be this earth turned into an huge amassment of flames or burning fiery furnace, reaching upwards from its superficies to the very fixed stars or firmament of heaven." Thus men, far enough, on other subjects, from the fools of the poet, The fifth chapter, "concerning the small number of them that shall be saved," shews that Thomas Tymme could reconcile his mind to a confident persuasion of the never-ending torments of a very large majority of his fellow-creatures; supporting this opinion from Isa. xxiv. 13, on which he thus comments (89):-" How seldome do olives hang upon the tree after it is shaken; and how seldome are grapes found upon the vines after the vintage; even so few shall be saved out of the number of men." From 2 Esdras viii. 2, also he concludes that "those that be most excellent, are most rare; much clay but little gold, great plenty of common stones, but of pretious stones very few." Not only among Christians few shall be saved," but also "Ethnicks, Jews, Sarazens, Heretikes, and such like, without all doubt perish." The following are described as refusing to enter at the strait gate: "The Family of Love have a peculiar gate: the Anabaptists and Libertines a wide gate: and the Brownists and Barrowists, at this time, a fantastical gate." to the few reprobates, we may, and we ought to, resign the disposal of them, implicitly, to the will of that only King who can do no wrong." He also thus writes, " to a very eminent AntiCalvinian Philosopher," now well known to have been Dr. Priestley : "Why are Calvin's doctrines represented as gloomy? Is it gloomy to behuman race are made for endless happilieve, that the far greater part of the ness? There can, I think, be no reason= able doubt entertained concerning the salvation of very young persons. If (as some, who have versed themselves in this kind of speculation, affirm) about one half of mankind die in infancy; and if, as indubitable observation proves, a very considerable number of the remaining half die in childhood; and if, as there is the strongest reason to think, many millions of those who live to maturer years, names in the Book of LIFE: then, what in every successive generation, have their a very small portion, comparatively, of the human species, falls under the decree of Præterition and Non-Redemption !" To recur once more to the Silver Watch-Bell. On our love to our brethren," a subject which occupies a large part of the seventh chapter, Thomas Tymme is somewhat pleasant on the profession of the law. He represents 66 one man" as a divell to another, homo homini dæmon," so that the value of two pence, he will provide "if his neighbour do damnifie him but a conserve of Westminster-Hall worm wood for him out of hand." The following work, mentioned by Robert Robinson, (Claude, II. 190,) was, I apprehend, by the same hand. It is interesting to observe the opposite conclusions, on this subject, at which learned and reflecting Calvinists have arrived, while attempting to "justify the ways of God to man," without explaining away the fundamental articles of their system. The most striking contrasts I now recollect are the conclusions of Lewis Du Moulin and Toplady. The former, who, according to Wood, (A. O. II. 753,) was appointed by the Long Parliament, Camden Professor of History" at Oxford, published, in 1680, (the year of his death, aged 77,) "Moral Reflexions upon the Number of the Elect; proving plainly from Scripture Evidence, &c., that not One in a Hundred Thousand, (nay probably not One in a Million,) from Adam down to our Times, shall be saved." Toplady, on the contrary, in his Scheme of Necessity, (1775, p. 121,) says, that " undoubtedly there HERE are two ways to serve a are elect Jers, elect Mahometans, and good cause. The one by removelect Pagans," and that "with respect ing false impressions that have been Discovery of Ten English Lepers, very Noisome to the Church. 1. Á Schismaticke. 2. A Church-Robber. 3. A Simoniacke, &c. By Tho. Timme, 1592." I have observed two or three articles, attributed to this author, in the Catalogue of the B. Muscum, but neither the Watch-Bell nor Discovery. Thomas Tymme was probably a scholar of Cambridge, otherwise the researches of Wood had placed him among the Oxford writers. SIR, T VERMICULUS VOL. XVI. 4 H made; the other, giving just views of what we wish to recommend. The union of both these means is often required. In no instance is this more requisite than in the present state of Unitarianism in this country. It has long been the sect every where spoken against. Besides propagating wrong opinions, it has been charged with producing coldness and indifference to the forms of religion, and to the conversion of those who are sitting in darkness. A different spirit begins to prevail; and it is highly incumbent that zeal should be directed by the best plans for effecting the greatest and most permanent good. In your last Repository, two excellent Letters appeared, both calculated to promote the spread of Unitarianism. The one (p. 407) signed G. D., the other, (p. 408,) by Mr. George Kenrick, whose retirement from the ministry will be sincerely regretted by all who have observed his ardent desire to promote the best interests of society. Impressed with the justice of Mr. Kenrick's remarks on the duty of hiring rooms for schools and religious instruction, allow me to direct your readers to some striking observations in the Eclectic Review of June last, occasioned by Dr. Chalmers' publication on the Economy of Towns; a work which may be perused with advantage by those whose theological system widely differs from the author's. Dr. Chalmers having pointed out the defects in the present mode of instructing the people, adds, "The great achievement for effecting religious information lies within the power and scope of Dissenterism,and if so little progress has yet been made to it, it is only because Dissenters have not been localized." He recommends sub-divisions and local inspection like Bible Associations and Sunday-school institutions. After expatiating on the prevalent depravity, Dr. C. says, "We know of no expedient by which this woful degeneracy can be arrested, but by actual search and entry into the territory of wickedness. A mere signal of invitation is not enough. We must, in allusion to the parable of the marriage feast, go out into streets and the highways, and by moral, personal and friendly application, compel the multitude to come in. We most assuredly need not expect to Christianize any city of modern Christendom by waiting the demands of its various dis tricts for religious instruction, and acting upon the demands as they arrive. There must be as aggressive a movement on the part of a stated minister, as of the people." On the phrase "aggressive movement," the Reviewer introduces the following anecdote. A Dissenting Minister who had for many years officiated in a town comprising a large population, finding his congre gation gradually declining, determined to make the experiment of opening licensed rooms in different parts of the town and suburbs, where he might carry evangelical instruction to those who would not come to seek it; or, in Dr. Chalmers' language, instead of holding forth signals to those who were awake, knock at the doors of those who were profoundly asleep. Success exceeded the most sanguine expectations. The neglected preacher was listened to in the preaching-rooms, and his chapel was soon after thronged with the trophies of his aggressive zeal. And cannot Unitarian teachers go and do likewise? They possess the glad-tidings, and can convey them in terms free from mystery, suited to the plainest understanding, and fitted to enlighten the ignorant, whilst they reclaim the vicious. Their cause is from God and designed to bring sinners to God. Yet it is every where spoken against, because its true nature is not known; and a becoming spirit is not shewn to remove the prejudices that prevent its spread. It is time, it is high time, that the labourers should go forth, for the fields are ready for the harvest. Lancashire has furnished an example: Yorkshire will not look on with indifference. The cities of Norwich and Bristol will not be surpassed by Liverpool; and Birmingham will send forth her Missionaries, and Nottingham catch her spirit. Plymouth and Falmouth are awake; and whilst a Turner resides at Newcastle, a burning and shining light will be presented to adjacent districts. That a zeal actuated by knowledge, accompanied by benevolence, and crowned with divine blessing, may attend every work and labour for promoting the truth as it is in Jesus, is the sincere desire of EBOR. Dr. Price and Messrs. Southey and Coleridge. [From the Monthly Review for September, 1821. Review of "Southey's Life of Wesley."] ed any under the denomination of Lay-preachers, and we are called upon to set them aside, and to depend upon the services of persons of another description, but whose designation is not given to us. Now it so happens, that with this term Lay-preachers I was not acquainted, nor do I exactly know to whom it applies, and by what marks I am to distinguish them. Before then I give my consent, that the Unitarians should be deprived of the services of these Lay-preachers, I should be glad to know in what they are deficient to their brethren who are not Lay-preachers. One circumstance was pointed out to me, by which I might know them, namely, that they employed, during six days of the week, their time in occupations, such as keepThis was very ing shop, &c. &c. &c. unlucky; for it happened that the Sunday before, I heard a sermon from one of the most respectable preachers we have, and he keeps a shop; and I cannot possibly conceive, what objection can lie to a person's keeping a shop, if he is capable of communicating Christian instruction, and speaks to edification. I do not find that Paul was less fitted for his office of Apostle, because he employed himself during the six days of the week, at his needle, as a tent-maker; and, if this was no objection in the apostolical age, I cannot conceive, why it should be an obThis distinction seems to jection now. me, to arise more from a worldly spirit, than that which ought to manifest itself among Christians. MR. SIR, THERE I was once in company, where one of the most valuable members in our community was spoken of with a considerable degree of disrespect; and the reason was, because he was not a learned minister. I soon found, that our ministers might be divided into two classes, the learned and the unlearned. This distinction I understand; and taking learning in the usual sense of the word, I presumed that the learned ministers were those who understood the Scriptures in the original languages, whilst the unlearned ministers were those who, not having the same advantages of education, gathered their knowledge from meditations on the Holy Scriptures, as they find them translated in the vulgar tongue. But here I found myself under a mistake, as, on several of the learned ministers, as they were called, being named, I could positively declare, as to most not ment in Hebrew, and others not able to render half-a-dozen verses of the New Testament from Greek into English, and not one of the number mentioned, could do both with any tolerable degree of facility. A learned minister, ceteris paribus, has certainly an advantage over his unlearned brother, but of what consequence is this advantage, if his congregation derives no benefit from it? Not long ago I was a hearer at two different times of two preachers, who assuredly have some pretensions to the epithet learned, but both used the vulgar version, and thus travestied the speeches of our Saviour and one of his apostles. One made our Saviour say, what he certainly never would have said, if he had spoken in our language to the two disciples on their walk to Emmaus, "O fools;" and the other made the Apostle Paul open his fine oration to an audience of philosophers at Athens, "I perceive that in all things ye are too superstitious." Had an unlearned minister done this, it might be excusable; but if a minister is to be distinguished from his brethren because he is learned, he ought not to countenance vulgar SIR, January, 1821. being able even to read the Old Testa- IT is only within these few weeks that I have seen your Repositories for last year, and each of them afforded me a higher treat than I receive from any other periodical publication.— Among them are a few papers on the doctrine of Necessity; three of which were written by Mr. E. Cogan in support of that doctrine; and upon these I intend to make a few remarks, for they appear to me calculated only to give rise to many perplexing doubts, respecting the very existence of morality, though all his other writings are remarkable for their clearness, good sense and genuine Christian principles. With some of your readers, his name and character may give currency to a doctrine which, however explained and modified, must damp the ardour of good men, and quiet the alarms of the wicked. Very few persons are able, or will take the trouble, to distinguish between what is called the philosophical necessity of men's actions, and fate pervading all nature; while writers of the first-rate talents, who have contended for this kind of necessity, though they may have, in some manner, satisfied their own minds, have failed to convince the greater part of their readers, that it does not involve the latter overwhelming doctrine. Indeed, I believe the man has not yet appeared in the world who has given, or could give, a demonstrative and satisfactory account of all the phænomena of mind, including all the qualities and properties which constitute either the liberty of the will, on the one hand, or the necessity under which it may be supposed to act, on the other. Until such a man shall appear, it is decidedly our wisest plan to rest in that doctrine which is most agreeable to common sense and the moral feeling of mankind, which has the best moral tendency, and of which the most strenuous advocates for Necessity give proofs every day of their lives. Will it be admitted, that Doctor Priestley had an acute feeling of the injustice and inhumanity of his persecutors? But if he had been governed, with respect to them, by his own philosophy, he would have regarded them with the same kindness as he did his most intimate and valued friends. But, notwithstanding the difficulty of arriving at the whole truth upon this subject, errors. A man may be learned, and yet know nothing of the spirit of Christianity; on the other hand, a man may be unlearned, in this sense of the word, and yet be mighty in the Scriptures: and for my own part, I had rather hear one of the latter description, though his phraseology should be uncouth, than the most learned discourse from one of the other description, though dressed out with the most captivating figures of eloquence. But I am in danger of running from my purpose, which is to request the favour of your correspondent, who has begun this discussion on lay-preachers, to inform us what he means by this term. 1st. I shall be glad if he would define, clearly, what he means by preachers. 2ndly. What he means by lay-preachers. 3dly. By what name we are to designate those who are preachers, but not lay-preachers. And, lastly-By what methods an individual becomes one of that description of preachers, who are not lay-preachers. W. FREND. |