Trinitarians, which no Unitarian would disapprove—but which notwithstanding were written by those who believed in the Athanasian Creed. It is therefore, I think, uncandid, to put that construction upon an author's writings which he himself disavows. The writer of the paragraph alluded to, considering that in reference to Unitarianism "it is a purely historical question"-I hope that the extracts I have adduced, will, as it relates to the Society of Friends, set the question at rest. I have no wish by what I have written, to excite any thing like controversy; my object and earnest wish is to allay it, as I fear it must be acknowledged in the words of a late writer, that on subjects like these, "it is usually a trial of dexterity, rather than of virtue." I would therefore be understood as producing the extracts merely as "historical evidence"-and in justice to the society, being myself of opinion that, waving the discussion of speculative subjects, uninfluential on our lives, it should be our primary concern, our most earnest engagement, to regulate our conduct by the sublime precepts and divine spirit of the Gospel. B. EXTRACTS. From the Yearly Meeting Epistles. 1. WE tenderly salute you all in our Lord Jesus Christ, and blessed union of his precious life; who hath eminently appeared amongst us, &c. Blessed be his glorious name for ever! 1691. 2. To our dear and tenderly beloved friends and brethren in our blessed Lord and Saviour Jesus Christ. This, our solemn Yearly Meeting, sendeth greeting and salutation in him who is our life, in whom our living union, peace and safety, for ever stand. Blessed, praised and renowned be his most glorious power and excellent name; to whom be glory and dominion, in and over his whole church and heritage, for ever and ever. 1695. 3. The faithful witness, the firstbegotten from the dead, the Prince of the kings of the earth. Unto him *Thomas Prichard. that loved and washed us from our sins in his own blood, be glory and dominion for ever. 1697. 4. Dear and well-beloved friends and brethren in Christ Jesus, We tenderly salute you in his dear love and life, whereby we were made alive unto him, and hitherto helped and preserved, to be a peculiar people to his praise and glory, who hath called us out of darkness into his marvellous light. Blessed be his glorious name and power for ever. 1700. 5. To whom (Christ) be “glory and dominion for ever and ever." 1706. 6. Our blessed Lord and Saviour Jesus Christ, to whom, with the Father, be glory and dominion for ever. 1712. And in several Epistles since that time. From GEORGE FOX. 7. And we know that the Son of God is come, and hath given us a mind to know him which is true, and we are in him that is true; mark, that is, in his Son Jesus Christ. This same is very God and eternal life, and this we the people of God, in scorn called Quakers, do witness. Doctrinals, p. 446. 8. The priest of Drayton, the town of my birth, whose name was Nathaniel Stevens, asked me, why Christ cried out upon the cross, "My God, my God, why hast thou forsaken me?" And why he said, "if it be possible let this cup pass from me; yet not my will, but thine be done." Í told him at that time the sins of all man kind were upon him, and their iniquities and transgressions, with which he was wounded; which he was to bear, and to be an offering for, as he was man; but died not, as he was God: in that he died for all men, tasting death for every man, he was an offering for the sins of the whole 1645. world. So, Journal, p. 3. 3rd edition. 9. The apostle, speaking of the fathers, saith, "of whom as concerning the flesh Christ came, who is God over all, blessed for ever, Amen." This was the apostle's doctrine to the church then, which we do witness, both as to his flesh, and as he was God. A testimony of what we believe of Christ-both as he was God, and as be was man.-About 1675. From WILLIAM PENN. 10. Thou must not, reader, from my querying thus, conclude we do deny those glorious three which bear record in heaven; the Father, Word, and Spirit; neither the infinity, eternity, and divinity of Jesus Christ; for that we know he is the mighty God. Guide Mistaken, 1668. 11. After quoting some Scripture texts, in which Christ is called the Saviour: he says, "From which I conclude Christ to be God; for if none can save, or be styled properly a Saviour but God; and yet that Christ is said to save, and properly called a Saviour, it must needs follow that Christ the Saviour is God." Again-" In short, this conclusive argument for the proof of Christ the Saviour's being God, should certainly persuade all sober persons of my innocency, and my adversaries' malice. He that is the everlasting wisdom, the divine power, the true light, the only Saviour, the creating word of all things (whether visible or invisible) and their upholder, by his own power, is, without contradiction, God. But all these qualifications and divine properties are, by the concurrent testimonies of Scripture, ascribed to the Lord Jesus Christ: therefore, without a scruple, I call, and believe him really to be, the mighty God." Innocency with her Open Face. 1669. 12. At the time of our disputation with T. D., T. V., T. D., and W. M., at the Spittle, being engaged in the negative concerning the common doctrine of distinct and separate personality, he, T. F., and some others, fell into great intimacy with us, &c. &c. When my book intitled "The Sandy Foundation Shaken," came out, &c. these men, at least T. F., was ready to believe me nearer akin to them, than God knows, I was; that is to say, in denying the Divinity of Christ. At this time what would he not have done for me, if I might have believed him! and in reality the man was wonderfully taken; but which was grievous, he was shamefully mistaken; and when he came to read my confession to Christ's eternal Godhead, in my little book, entitled "Innocency with her open Face," they believe the light to be divine, Key opening the Way to every Ca pacity, &c. 1692. 14. We believe him (Christ) according to Scripture, to be the Son of Abraham, David, and Mary, after the flesh; and also God over all, blessed for ever. Testimony to the Truth of God. 1698. 15. Even so come Lord Jesus, and more and more set up thy kingdom in the souls of the children of men; that the holy will of thy Father may be done in earth: that mercy and truth, righteousness and peace may embrace and kiss each other; so shall the kingdoms of this world become the kingdoms of the Lord, and of his Christ, who is God over all blessed for ever. Conclusion of a Reply to a nameless From ROBERT Barclay. As this passage is rather long in the original, I have made a few breaks in it. thing can be," and the word was God," John i. as also in denying his being from the beginning, against the very tenour of that of John i. and divers others, as at large is shewn in the third chapter of this treatise.-Again, Question, But what Scriptures prove the Divinity of Christ, against such as falsely deny the same? Answer, "And the word was God." "Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever." Catechism, 1678. 17. After quoting the texts," No man knoweth the Father, but the Son, or heto whom the Son will reveal him:" "I am the way, the truth, and the life: no man cometh unto the Father but by me," he adds, "Hence he is fitly called the mediator betwixt God and man. For having been with God from all eternity, being himself God, and also in time partaking of the nature of man, through him, is the goodness and love of God conveyed to mankind, and by him again man receiveth and partaketh of these mercies." Apology, Lat. 1676. Eng. 1678, p. 10. 18. His (John Brown's) next perversion is yet more gross and abusive, p. 238, where from my denying "That we equal ourselves to that holy man, the Lord Jesus Christ, &c. in whom the falness of the Godhead dwelt bodily;" he concludes, "I affirm him to be no more than a holy man; and because I use the words plenitudo Divinitatis, that I deny his Deity, which is an abominable falsehood. I detest that doctrine of the Socinians, and deny there is any ground for their distinction; and when I confess him to be a holy man, I deny him not to be God, as this man most injuriously would insinuate; for I confess him to be really both true God, and true man." Reply to John Brown's Examina- From RICHARD CLARIDGE. third sort grossly fancy; but God un- An Essay on the Doctrine of Christ's ture Trinity, Father, Son and Holy From SEWEL'S HISTORY. (Ed. 1795.) 21. When the priest (Geo. Brooks) was speaking of the Trinity, T. Salthouse had asked him, where that word was to be found in the Scriptures; saying farther, "I know no such Scripture that speaks of the three persons in the Trinity; but the three that the Scripture speaks of, are the Father, the Son, and the Holy Ghost, and these Three are One." Page 211, (1655) Vol. I. 22. Extract from a Paper printed in 1693, entitled "The Christian Doctrine, and Society of the People called Quakers, cleared," &c. We sincerely profess faith in God by his only begotten Son Jesus Christ, as being our light and life, our only way to the Father, and also our only mediator and advocate with the Father. That God created all things; he made the worlds, by his Son Jesus Christ, he being that powerful and living word of God by whom all things were made; and that the Father, the Word, and the Holy Spirit are one, in divine Being inseparable; one true, living, and eternal God blessed for ever. We sincerely confess (and believe in) Jesus Christ, both as he is true God, and perfect man, &c. That divine honour and worship is due to the Son of God; and that he is, in true faith to be prayed unto, and the name of the Lord Jesus Christ called upon, (as the primitive Christians did) because of the glorious union or oneness of the Father and the Son, &c. Page 542 and 546, Vol. II. Signed by George Whitehead and Seven other Friends. P.S. I have to apologise for occupying so much room; but in the words of a writer whom I have before quoted, "the trouble of transcribing prevents the accumulation of extracts, (which might be carried to the extent of a folio volume,) of matter illustrative of the sentiments of the primitive Quakers, in which no Unitarian could possibly unite." SIR, May 22, 1817. WAS at the time when it first ap 578,] much pleased with and interested in the success of Doctor Thomson's admirable plan of establishing funds, to be subscribed in small weekly or quarterly sums, by the members of our numerous churches, for the purpose of assisting poor congregations in carrying on their worship, building chapels, supporting aged ministers, and other Unitarian purposes; and I hardly need say how highly gratified, to find his ideas so judiciously acted upon by our brethren at Birmingham and Swansea. I earnestly and confidently hope that this excellent example will be followed without a single exception, by the members of every place of Unitarian worship in the island: it will be a present bond of union amongst us, and a most powerful means of promoting the great cause, from which all who justly appreciate the efficacy of thetruth as it is in Jesus," look for the reformation of the Christian, and the conversion of the Jewish and Heathen world. Unitarians seem hitherto to have worked only by hand; and though some have laboured hard, and done much, still the business has been imperfectly and heavily carried on. But the general adoption of this admirable plan, will set a powerful machine in motion, which will execute all that we want, by the assistance of all, and without requiring the painful exertion of any, I am, with ardent wishes for the spread of genuine Scripture doctrines, M. H. The Spaniard's Letters from England. (Continued from p. 284.) 7. English Clergy-Clerical Traders. HE sermon is read, not recited, which is one main difference between the regular English clergy and the sectarians. It has become a branch of *Thomas Prichard. trade to supply the priests with discourses, and sermons may be bespoken upon any subject, at prices propor tioned to the degree of merit required, which is according to the rank of the congregation to whom they are to be addressed. One clergyman of Cambridge has assisted his weaker brethren, by publishing outlines which they may fill up, and which he calls rank, to accommodate them still further, prints discourses at full, in the written alphabet, so as to appear like manuscript to such of the congregation as may chance to see them. The manuscripts of a deceased clergyman are often advertised for sale, and it is usually added to the notice, that they are warranted original; that is, that no other copies have been sold, which might betray the secret. These shifts, however, are not resorted to by the more respectable clergy; it is not uncommon for these to enter into a commercial treaty with their friends of the profession, and exchange their compositions. But even with this reinforcement, the regular stock is usually but scanty; and if the memory of the parishioners be good enough to last two years, or perhaps half the time, they recognise their old acquaintance at their regular return. If, however, this custom be burthensome to one part of the clergy, they who have enough talents to support more vanity fail not to profit by it, and London is never without a certain number of popular preachers. I am not now speaking of those who are popular among the sectarians, or because they introduce sectarian doctrines into the church; but of that specific character among the regular English clergy, which is here denominated a popular preacher. You may well imagine, that, as the tree is known by its fruits, I have not a Luis de Granada, nor an Antonio Vieyra to describe. Threadbare garments of religious poverty, eyes weakened by incessant tears of contrition, or of pious love, and cheeks withered by fasting and penitence, would have few charms for part of congregation for whom the popular preacher of London curls his forelock, studies gestures at his looking-glass, takes lessons from some stage-player in his chamber, and displays his white hand and white hand kerchief in the pulpit. The discourse is in character with the orator; nothing to rouse a slumbering conscience, nothing to alarm the soul at a sense of its danger, no difficulties expounded to confirm the wavering, no mighty truths enforced to rejoice the faithful,-to look for theology here would be seeking pears from the elm; -only a little smooth morality, such as Turk, Jew, or Infidel, may listen to without offence, sparkling with metaphors and similes, and rounded off with a text of Scripture, a scrap of poetry, or, better than either, a quotation from Ossian. To have a clergy exempt from the frailties of human nature is impossible; but the true church has effectually secured hers from the vanities of the world. We may sometimes have to grieve, because the wolf has put on the shepherd's cloak, but never can have need to blush at seeing the monkey in it. These gentlemen have two ends in view; the main one is to make a fortune by marriage,-one of the evils this of a married clergy. It was formerly a doubt whether the red coat or the black one, the soldier or the priest, had the best chance with the ladies: if, on the one side, there was valour, there was learning on the other; but since volunteering has made scarlet so common, black carries the day;-cedunt arma toga. The customs of England do not exclude the clergyman from any species of amusement; the popular preacher is to be seen at the theatre and at the horse-race, bearing his part at the concert and the ball, making his court to old ladies at the card-table, and to young ones at the harpsichord: and in this way, if he does but steer clear of any flagrant crime or irregularity, (which is not always the case, for this order, in the heretical hierarchy, has had more than one Lucifer,) he generally succeeds in finding some widow, or waning spinster, with weightier charms than youth and beauty. His other object is to obtain what is called a lectureship in some wealthy parish; that is, to preach an evening sermon on Sundays, at a later hour than the regular service, for which the parishioners pay by a subscription. As this is an addition to the established ser * Pedir peras al olmo. vice, at the choice of the people, and sup ported by them at a voluntary expense, the appointment is in their hands as a thing distinct from the cure; it is decided by votes, and the election usually produces a contest which is carried on with the same ardour, and leaves behind it the same sort of dissension among friends and neighbours, as a contested election for parliament. But the height of the popular preacher's ambition is to obtain a chapel of his own, in which he rents out pews and single seats by the year: and here he does not trust wholly to his own oratorical accomplishments; he will have a finer-tuned organ than his neighbour, singers better trained, double doors, and stoves of the newest construction, to keep it comfortably warm. I met one of these chapel-proprietors in company; self-complacency, good humour, and habitual assentation to every body he met with, had wrinkled his face into a perpetual smile. He said he had lately been expending all his ready money in religious purposes; this he afterwards explained as meaning that he had been fitting up his chapel; " and I shall think myself very badly off," he added, "if it does not bring me in fifty per cent." 8. Frequent Executions for Forgery. The frequent executions for forgery in England are justly considered by the humane and thinking part of the people, as repugnant to justice, shocking to humanity, and disgraceful to the nation. Death has been the uniform punishment in every case, though it is scarcely possible to conceive a crime capable of so many modifications of guilt in the criminal. The most powerful intercessions have been made for mercy, and the most powerful arguments urged in vain; no instance has ever yet been known of pardon. A Doctor of Divinity was executed for it in the early part of the present reign, who, though led by prodigality to the commission of the deed for which he suffered, was the most useful as well as the most popular of all their preachers. Any regard to his clerical character was, as you may well suppose, out of the question in this laud of schism; yet earnest entrea ties were made in his behalf. The fa mous Dr. Johnson, of whom the En glish boast as the great ornament of |