Review.-Wilson's Dissenting Churches.

manifestly for the testimony of Jesus Christ. His soul is now with the Lord, and his blood cries for vengeance against that great enemy of the saints, and against Mr. Richard Young, (a justice of peace in London,) who in this and many like points, hath abused his power, for the upholding of the Romish Antichrist, prelacy and priesthood. He died A. D. 1592." Pp. 19, 20.

Amongst the heads of the Brownist party were some men of considerable learning and talents. Henry Ainsworth, the Commentator, was of the number. He resided chiefly in Holland, whither the Brownists were banished. He translated into Latin, in 1598, the Brownist Confession of Faith, and dedicated it to the Dutch Universities.

"His great work, the Annotations on the Five Books of Moses, the Psalms and the Song of Songs, was published separately în 4to in 1612, and some following years. In 1627, they were collected together and reprinted at London, in one volume folio, and again in 1659. This last edition is said to be very rare, and is inserted in all the catalogues of scarce books. As to the execution of the work, its merit has been established by the strongest testimonies of foreign as well as British Divines. Succeeding critics have adopted his remarks, and he is frequently cited by modern commentators. Dr. Doddridge observes, ‘Ainsworth on the Pentateuch is a good book, full of very valuable Jewish learning; and his translation is to be preferred to others, especially in the Psalms. The whole work was translated into Dutch, and printed at Leuwarden, in 1690; as was a German translation of the Song of Solomon, at Frankfort, in 1692. It should be remarked that Ainsworth's works are more valued abroad than in his own country, insomuch that it is not easy to produce an English writer oftener quoted, or with greater testimonies to his merit, and this by the learned of all sects and opinions." P. 25.

John Smyth, another leader of the Brownists, seems to have been the founder of the English General BapLists. He was a clergyman of the Church of England, and is said to have held the living of Gainsborough, in Lincolnshire. Having well studied the principles of the Brownists, he joined this party, and established a congregation, which he transplanted to Holland, in order to skreen himself

237

and them from persecution. In his
newly adopted country, the land of
liberty, Smyth pursued his religious
inquiries, and in the end avowed his
conviction of the unlawfulness of in-
fant baptism, and set himself in op-
Position to the doctrines of predestina-
tion and original sín. He is charged
with entertaining some absurd and
enthusiastic notions," which is likely
enough; but amongst these we can.
not agree with our present author in
reckoning the opinion,
translation of the Bible was the Word
of God." He is laughed at for ad-
ministering the rite of baptism upon
himself; but the folly, if it must be
such, has been re-acted in modern
times. Our own pages [M. Repos.
VI. 410.] record an amusing instance
of Se Baptism, performed under the
sanction of Dr. Adam Clarke, the
learned Wesleian Methodist.

"that no

Smyth's successor In the pastoral office was Thomas Helwisse, à member of his congregation. He returned to England with the greater part of the congregation and settled in Lon don. This is said to have been the occasion of the establishment of the first General Baptist Church in Eng

land.

None of the Brownist exiles were more distinguished than John Robinson, whom the Independents prefer to Brown as their legitimate father, He was more moderate thau Brown, and struck out a middle way between the Brownists and Presbyterians. He removed first from England to Amsterdam and then to Leyden, and was preparing to emigrate to America, to join a part of his congregation who had gone thither under his sanction, and to carry over to them the remainder of their brethren, when he was taken to a more quiet world, A. D. 1626, in the fiftieth year of his age. His address to that part of his congre gation which sought religious liberty in the wilds of America, delivered on the eve of their taking ship for their perilous voyage, is happily preserved, and will perpetuate Robinson's name as a wise, noble-minded and truly Christian Reformer. We have great pleasure in transcribing it into the Monthly Repository.

238

Review.-Wilson's Dissenting Churches.

God of heaven only knows; but whether the Lord has appointed that or no, I charge you before God and his blessed angels, that you follow me no farther than you have seen rue follow the Lord Jesus Christ. If God reveal any thing to you by any other instrument of his, be as ready to receive it as ever you was to receive any truth by my ministry; for I am verily persuaded, the Lord has more truth yet to break forth out of his holy word. For my part, I can. not sufficiently bewail the condition of the Reformed Churches, who are come to a period in religion, and will go at present no further than the instruments of their

reformation. The Lutherans cannot be drawn to go beyond what Luther said; whatever part of his will our God has revealed to Calvin, they will rather die than embrace it; and the Calvinists you see stick fast where they were left by that great man of God, who yet saw not all things. This is a misery much to be lamented, for though they were burning and shining lights in their times, yet they penetrated not into the whole counsel of God, but were they now living, would be as willing to embrace further light as that which they first received. I beseech you remember it is an article of your church covenant, that you be ready to receive whatever truth shall be made known to you from the written word of God. Remember that and every other article of your sacred covenant. But I must herewithal exhort you to take heed what you receive as truth; examine it, consider it, and compare it with other scriptures of truth, before you receive it; for it is not possible the Christian world should come so lately out of such thick antichristian darkness, and that perfection of knowledge should break forth at once. I must also advise you to abandon, avoid, and shake off the name of BROWNISTS; it is a mere nickname, and a brand for the

making religion and the professors of it odious to the Christian world." Pp. 33, 34.

Robinson's scheme of Church Government was followed by Henry Jacob in his establishment of a Puri

tan congregation in London, in 1616; this is called the First Independent Church in England. Jacob was a divine of some eminence. With a view to further usefulness he went over to Virginia, America, 1624, and soon after died there. He was succeeded by John Lathorp, who in 1634, being driven by persecution from his native country, settled at Barnstaple, in New England. During his ministry a dispute concerning baptism agitated the church; the consequence of which was the secession of a part of the members, whɔ united to form a

Calvinist-Baptist-Church, the first of that denomination in London. After Lathorp's removal, the Independent Church chose for their pastor, the learned Henry Jessey, who had been ejected from the living of Aughton, near York, for not using the ceremonies of the Church and for presuming to take down a crucifix. Under Mr. Jessey, also, the Baptist controversy divided the society. He was led by this circumstance to study it attentively, and in the end he himself became a Baptist. He continued however on good terms with his Pædobaptist brethren, preaching amongst them and admitting them to his communion.

At the present moment, when the current of opinion sets so strong against any Improved Version of the scriptures, it is seasonable to make known a fact, honorable to Mr. Jessey and to his age, and in the mode of its relation creditable to our Dissenting Historian :

"Besides his constant labours in the ministry, Mr. Jessey was employed many years upon a new translation of the Bible, in which he was assisted by many learned men both at home and abroad. This be made the great master-study of his life; and, in order to evince its necessity observed, that, Archbishop Bancroft, who was supervisor of the present translation, altered it in fourteen places, to make it speak the language of prelacy. Mr. Jessey had nearly completed this great work when the Restoration took place; but the subsequent turn to public affairs obliged him to lay it aside, and this noble design eventually proved abortive." P. 44.

Mr. Jessey was distinguished by his charities. Above thirty families are said to have depended upon him for subsistence. The following passage shews that his charity arose from no party-feeling:

favourable opportunity of displaying his "The year 1657 afforded Mr. Jessey a benevolence. The Swedes and Poles being engaged in war, the poor Jews at Jerusalem were in a most distressed state; all supplies from their rich brethren in other countries, upon whom they depended for subsistence, being cut off. This induced Mr. Jessey to raise a collection for their relief; and he sent

of Gloucester, who was one of the transla"Dr. Miles Smith, afterwards Bishop tors of the Bible and wrote the Preface, complained of the Archbishop's unwarrant able alterations; but, says he, he is so potent, there is no contradicting him.""

Review.-Wright's Unitarian Essays.

them 3001. with letters, strongly persuading them to embrace Christianity." P. 44.

This good man was a great sufferer at the unhappy Restoration, a period at which bad men and bad principles triumphed. Cotemporary with him, if not his colleague, was Praise-God Barebone, who is little known as a divine, but who is celebrated for having been an active member in Cromwell's parliament, and indeed for giving a name to it which is yet preserved in history. Praise-God Barebone had two brothers, namely, Christ

-came-into-the-world-to----save

Barebone, and If-Christ-had-not —died—thou hadst-been---damned Barebone: some are said to have omitted the former part of the name of the latter, and to have called him only

"Damned Barebone."*

"This stile of naming individuals was exceedingly common in the time of the civil wars. It was said that the genealogy of our Saviour might be learned from the names in Cromwell's regiments, and that the muster-master used no other list than the first chapter of Matthew.

"A Jury was returned in the county of
Sussex of the following names:
Accepted Trevor, of Horsham.
Redeemed Compton, of Battle,
Faint-not Hewet, of Heathfield.
Make-peace Heaton, of Hare.
God-reward Smart, of Fivehurst.
Stand-fast-on-high Stringer, of Crowhurst.
Earth Adams, of Warbleton.
Called Lower, of Warbleton.
Kill-Sin Pimple, of Witham.
Return Spelman, of Watling.
Be-faithful Joiner, of Britling.
Fly-debate Robert, of Britling.
Fight-the-good-fight-of-faith White, of Emer.
More-fruit Fowler, of East Hadley.
Hope-for Bending, of East Hadley.
Graceful Harding, of Lewes.
Weep-not Billings, of Lewes.
Meek Brewer, of Okeham."

P. 49.

ART. V. A Plain View of the Unitarian Christian Doctrine, in a Series of Essays on the One God, the Father, and the Mediator between God and men, the man Christ Jesus : with an Appendix, containing an Explanation of the Principal Passages of Scripture, which are urged in Support of the Doctrine of the Trinity and the Deity of Christ : and an Answer to the Chief Objec

"Granger's Biog. Hist, of Eugland. Vol. III. P. 68."

239

tions of Trinitarians. By Richard Wright, Unitarian Missionary. 12mo. Pp. 524. 8s. Eaton, 1815.

R. WRIGHT is too well known

MR

as an author amongst our readers to need any recommendation of ours. His numerous little tracts have contributed in no small degree to the present revival of the Unitarian doctrine. Such of them as relate to the Unity of God and the nature of Jesus Christ are here collected into a volume, to which is added An Appendix, now published for the first time, the subjects of which are expressed in the Title-page, and which is inferior to none of the Essays in sound reasoning, in happy illustration, in agreement with plain scripture and in practical moral tendency. For the accommodation of such as possess the single tracts the Appendix is published separately.

The following are the subjects of this volume of Tracts: Use of Reason in Religion; First Principles of Religion; Unity and Supremacy of One God, the Father; the Object, Nature and Design of Religious Worship; Humanity of Christ; Miraculous Conception of Jesus Christ; Doctrine of Two Natures in Christ; Divinity of Christ as distinguished from his Deity; Reasons for not being a Trinitarian.

This enumeration of Contents will suffice to shew Unitarians how serviceable they will find this little volume in the contention which they are carrying on for the faith once delivered to the saints.

Should the present publication meet with a sufficient number of purchasers to indemnify the author, it is his intention, we understand, to collect his other Tracts into a volume or volumes, which may serve as a cheap and portable body of Unitarian divinity. The statement of this design in our Review will, we hope, contribute to its accom plishment.

ART, VI.-Peace and Persecution incompatible with each other. An Address on the Persecution of the Protestants in the South of France; delivered at Worship Street, Finsbury Square, Thursday, January 18, 1816, being the Thanksgiving Day, By John Evans, A. M. 8vo. Pp, 44. 1s. 6d. Sherwood and Co.

M

R. EVANS made good use of the
Thanksgiving Day by directing

240 Review.-Evans's, Jervis's and Kitcat's Thanksgiving Sermons.

the attention and the charity of his audience to our suffering Protestant Brethren in the South of France. We need not inform the reader that his Sermon abounds in those generous principles of religious liberty which he has so often and so effectually asserted.

ART. VII.-God the Author of Peace. A Sermon, preached in the Dissenting Chapel at Mill Hill, in Leeds, on Thursday, January 18, 1816, being the day of Public Thanksgiving on the Conclusion of a General Peace. By the Rev. Thomas Jervis, Minister of MillHill Chapel. 8vo. Pp. 38. Longman and Co.

Na strain of bold and manly elo.

IN

quence, Mr. Jervis sets forth the blessings of peace by describing the plague and curse of war. He seems to have judged, in our opinion correctly, that the only way to make peace permanent is to cherish the spirit of peace. Hence, whilst he extols the national courage, and adverts with conscious pride to our military and naval achievements, he hesitates not

navbate and condemn that hostile disposition, too-long prevalent in Great Britain, which has made Europe a field of blood.

ART. VIII-The Happiness of Great
Britain. A Sermon, delivered at
Newbury, January 18, 1816, being
the Day appointed for a General
Thanksgiving. By John Kitcat.
8vo. Pp. 18. 1s. Hunter.
THIS Sermon breathes a military
THUS

spirit which is rare in meetinghouses, where "the ever venerable Blucher, that noble veteran in the cause of national independence," (p. 5) and the "illustrious Commander, the ever-memorable, Field Martial" (Marshal) "Duke Wellington" (P. 6.) are, we believe, as yet, strange names. The preacher paints with a patriotic pencil the happy consequences of the battle of Waterloo; other consequences, might, we fear, be described by the French and Piedmontese Protestant, the Spaniard, the Saxon, the Genoese and the Pole. Even the English farmer and tradesman would have listened to Mr. Kitcat with some surprise and incredulity, whilst he described in words of large meaning, Great Britain as risen superior to her difficulties, and enjoying "the sunshine of pros

perity!" (Pp. 8, 9.) At the same time, no hearer could have gone away from the sermon without a pleasing impression of the preacher's good sense and piety and love of freedom, or without feeling a stronger attachment to the political institutions of his own country.

ART. IX-A Letter to the Rev. T. Price, occasioned by his Speech delivered at the first Anniversary Meeting of the Isle of Sheppey Auxiliary Bible Society, held at Sheerness. By M. Harding, Minister of the Unitarian Church, Miletown. 12mo. pp. 18. Sheerness, printed, and sold by E. Jacobs.

4d.

ART. X.-An Address to the Committee of the Isle of Sheppey Auxiliary Bible Society, containing Animadversions on their Conduct, in having rejected a Donation. With a Copy of the Correspondence. By. M. Harding. 8vo. pp. 18. Rochester, printed. 8d.

T more worthy of support than that it promotes a spirit of charity amongst the several Christian denominations. Here and there, however, a bigot mistakes and perverts this happy tendency and design. "The Rev. T. Price," for instance, on the occasion described in the title-page of the first of these publications, miserably abused the privilege of a public speech by attacking the Unitarians, whom he represented as the Devil's Chaplains," sent by his Satanic Majesty to Sheerness to oppose the Bible." Mr. Harding, an Unitarian teacher, was an indignant hearer of this Bedlam jargon; which he afterwards exposed to his neighbours in the "Letter," on the title-page of which he advertised that the profits arising from its sale would be given in aid of the Bible Society."

HE Bible Society is on no account

We may congratulate Mr. Harding as one of the few successful authors. His Letter netted a profit of Eleven Shillings. This sum he paid into the hands of the Treasurer of the Society, September the 18th, 1815, wishing it to be inserted in the Annual List of Subscriptions as a Donation, being the profits, &c." The List appeared without any acknowledgement of the donation. Mr. Harding then

Review-Trinitarian Catechised.-Old Unitarian's Letter.

.