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still further (Practice of the Love of ference consist? One is a law of ser God, Book Jl. Chap. 8): he says. vitude, the other a law of liberty. la « Love is the universal means of our the first God treated men as his sersalvation, which mingles with every vants, in the latter he regards them as thing, and without which nothing is children: in one he rules them by salutáry." This is to assert that love motives of fear, in the other by motives is the universal remedy for all the di- of love. This is precisely what the 'seases of the soul; it is the liqnid gold Apostle writes to the Romans (chap. 8.). that the alchymniss sought in vain to intimating that those who enibraced cure bodily infirmities. Christ, our the Gospel should no longer be subject Redeemer, when he came into the to the tirnid spirit of bondage, but world, drew it from heaven to heal all should be governed by sentiments of those of a spiritual nature: before his love suitable to the children of adoption. ooming, the prophets, who were the “ Non enim accepistis spiritum servitutis preachers under the ancient law, de iterum in timore, sed accepistis spiritum nounced threats and terrors; but when adoptionis filiorum, in qua clamemus alla -Jesus appeared, the one of preaching Pater.") changed, passing as we may say from Having now strongly inculcaied the the warlike Phrygian to the soft lonian propriety of leading men to virtue by measure, woolng with the most af- motives of love rather than those of fevtionate sweetness of the lyre, those fear, an opinion founded on the most who were before intimidated by the venerable authority; it is easy to enmartial sound of the trumpet. The force it by considerations of the greater Gospel no where resounds with the utility of this method, motives to obeformidable titles of God strong and dience derived from love being more terrible; God of vengeance, Lord of agreeable to the goodness of God, and hosts, or God of armies, which in the more conformable to the nature of raOld Testament made the nations tional creatures. The submission of a treinble; on the contrary, in our Sa- servant which springs from fear, is a viour's discourses, he very frequently very different hoinage from the willing calls God our Father. He is men- tribute of affection: the servant obeys tioned fifteen times in a sermon that teluctantly, the son with delight; one is contained in the 5th, 6th and 7th follows his inclinations, the other chapters of St. Matthew, and always struggles against difficulty; one is alunder this denomination, either simply lured by the beauty of the object, the your Father, or with the addition your other cannot advance a single step heavenly Father, so that he calls on without subduing himself; one finds i us to fulfil our duties not as servänts road if not entirely smooth, at least through fear, but as 'sons through with but few inequalities, the other lové.
in every passion encounters a fresh St. Paul as well as Jesus represents impediment. God as the beneficent, the universal You must clearly perceive by what Father of mankind. He generally I have said of fear, as opposed to lovebegins his Epistles, which are really I mean servile dread; for filial fear is so many missionary sermons, with this not only compatible with love, but may salutation full of benevolence and kind- be regarded as a disposition conducive 'ness" Gratia vobis, et pax a Deo Patre to it. The dependence of a slave on nostro et Domino Jesu Christo :" vor his master differs widely from the dedoes he omit this kind introduction even pendence of a child on his father : the to the Galatians, who deserved the se- slave dreads the scourge, the child only verest rebukes for their declared pro- fears to give offence. The Lord is terpensity to apostatize from Christianity rible to the slave, but the father is veio Judaism, which they had before nerable to the child; the slave suffers abandoned.
chastisement as an act of vengeance, Thus spake St. Paul because Christ the child receives it as intended for his had thus spoken. Christ was the good; the slave regards it as the effect promulgator of the law of grace and of stern dominion, the child as means St. Paul a learned interpreter of that employed for his improvement in law; he who most deeply penetrated virtue. its spirit, as opposed to the spirit of the I think I have sufficiently proved by ancicat law." In what does this dif- what has been said, that a preacher
Notes for the Monthly Repository, by Mr. Fr. Adr. Vander Kemp. 639 bught to avail himself of motives drawn superadded to the strongest titles; for from love, preferably to those that how often does it happen, that the man spring from fear. But one excellence who receives a favour turns his back still remains to be mentioned, which on his benefactor, the subject abandons gives infinite advantage to the former; the prince, the prince the subject, the it consists in this, that love enpobles son forsakes his father or the falher every good work that proceeds from neglects his son, this generous sentiment, and renders it.
[To be concluded in the next No.] much more pleasing to God than any thing which is the offspring of fear, inasmuch as when love has attained Notes for the Monthly Repository, by that perfection, which we denote by
Mr. Fr. Adr. Vander Kemp.
July 1, 1816.
Mon. Repos. V. 49.
note Eclectic ments of God, nor freedom from sin, Review without any trụth. I am percan ever raise us, if we are merely in. suaded I must have heard of the fact, Auenced by fear: it is the reward of if it were as it is asserted. Venema, love alone.
who wrote against Crellius, and reBut supposing eternal felicity were spected him, La Croze, who loved doubtful, would not the certainty that him, and was his constant corresponGod loves us, oblige us in return to dent, and bewailed his errors, as is love him with all our powers ? Men evident from their correspondenee, love each other, and run the risk of never suspected it. Till his death meeting with reciprocal affection. Ex- Crellius was a member and a patron amples of this are innumerable: we of the collegiants at Amsterdam, who meet with them in every page of his- were generally Unitarians. He went tory. Here we read of a man who, at to their place of meeting with his the expense
of his fortune, relieves his sister every Sabbath day, when they friend from want, and is afterwards re- were the only remaining members, and duced to the same situation, without she proposed to serve their God at. receiving the smallest assistance. In home, which he declined, full in hope another place we find a veteran who, of a revival, and he lived till he did after shedding bis blood iu defence of see the congregation again increased his country, is repaid by total neglect. to seventy. This. I have been often Again, a third person divests himself told by respectable members of that of his offices and employments to confer congregation, who at that time could them on his friend, and raise his con- not suspect that Crellius's religious sequence on the ruins of his own. opinions would stand in need of their
Let us revert to what passes between evidence. I know all this is negative
pp. 92 and 480, we are assured that Page 430. Coloss. iii. 19. Non pro.. Crellius to the last moments of his hibetur autem ab Apostolo, nec cha. life remained an_Unitarian. This, ritari maritali in uxores adversatur, also, his brother Paul has repeatedly moderata admodum et prudens, ad declared to me. Stosch, in his History emendationem salutemque uxorum of the Eighteenth Century, which comparata castigatio, sive verbis ea Jablonski has made the third volume perficiatur, quæ omnium est brevissima, of his Ecclesiastical History, page 424, et maxime licita, sive factis aliquibus, says, “ I remember that Crellius, when ad quod castigationis genus tarde ad. I visited him at Amsterdam, in 1742, modum et lenie, et non nisi summo and we conversed much on various cum consilio accedendum est, nec id doctrines of Christianity, declared to leves ob causas, sed ob gravissimas me with some warmth that he did not demum suscipiendum. adopt the system of Socinus, but Ethicæ Christ. cap. xii. p. 429. rather with his whole heart believed Jo. Crellii Op. Bibl. Frat. Pol. tom. the doctrine of the satisfaction of Jesus iii. Christ, in the sense in which it is taught by the Remonstrants, and that Add. to p. 11, of Socinus's Life, ly he was persuaded that through Jesus J. Toulmin. -Socinus visiting Great Christ all men would at some time Britain. be saved and delivered from the pains Przipcovii Op. in fol. p. 419. Elenof hell.” He added, “ that he was cer- theropoli, 1692. tain that there were now to be found few or no Socinians, properly so called." Sir, Wisbeach, Oct. 14, 1816.
p I 280, Crellius himself thus writes, “I understood that field-preaching is have at all tiines as well among the illegal; and, unul a recent prosecuUnitarians as the Remonstrants, taught tion under the Toleration Act, (see the expiatory sacrifice of Christ, and p. 624,) which rendered a new and my insiructions have not been contra- more close examination of the subject dicted.” Fred. Sam. Bock. Hist. An- necessary, I had been accustomed to titrin. Lips. 1774. tom i. pt. i. pp. consider the law so established. That 167, 168.
examination raised considerable doubts Stosch, mentioned above by Bock, in my mind; and although the magislikewise says, “ it seems to me to be trates in that case decided that a asserted without good reason, that field is a “place of meeting” within Crellius renounced his errors before the contemplation of the legislature, his death." Stosch was a Trinitarian and therefore requiring registration, as well as Bock. His book is a col. I was very far from being satisfied lege book, used in the Dutch Acade with their decision, and subsequent mnies as a text book in ecclesiastical consideration has convinced me it was history.
wrong. I ought, perhaps, to notice, that The prosecution to which I have Samuel Crellius, referred to in what alluded arose at Doddington, in the precedes, is not to be confounded with Isle of Ely, and was instituted by the his great uncle, the famous John Reverend Algernon Peyton, Rector of Crellius, who was one of the Fratres that village, against Mr. Robert NeuPoloni.
stead, a preacher in the Methodist conHis works are mentioned by Boc-' nexion, who early in the spring of kius.
the present year thrust himself in the Gen. Repos. and Rev. Vol. IV. pp. Rector's estimation, into his parish, 387-389. Cambridge, 1813. and preached in the open fields to
part of his flock. The Reverend RecMon. Repos. No. LIII. Vol. V. April, tor deeming this a very serious and
1810.-- Stricture on J. Crellius by unpardonable offence, 'in the plenia French Writer, justified.
tude of his zeal to put down sectarism, Ephes. v. vs. ult. Quia maritus and support mother-church, copricted punire etiam potest inobedientem et Mr. Newstead, with the assistance of immorigeram. Omnis potestas præ- a brother magistrate, in the full pecipiendi (suo inquam nomine non nalty which the Toleration Act imalieno) potestatem etiam habet, ali- poses. Mr. Newstead appealed to the quam saliem, puniendi.
last General Quarter Sessions, at W
641 beach, where, as his friends had ex. Papists, and the ease with which they pected, the couriction was confirmed. might have availed themselves of that It was the intention of Mr. New- grant to effectuate their inachinations, stead's friends to reinore the convic- it is highly probable that no qualification into the Court of King's Bench; tions would have been required from but the Rector perceiving their deter- Dissenting. Protestants, nor any remination, and being very well dis- strictions imposed upon them, save posed to get out of a business which such as were common to Established was likely to become more trouble. Proiestanis. The meetings of the come in him than at first he seemed former might, in that event, have been to apprehend, proposed that if they of the most private kind; and under would desist from carrying the pro- colour of Dissenting Protestant relijected measure into effect, he would gious assemblies, the most seditious not enforce the payment of the fine, and dangerous meetings might have but would suffer the prosecution to been held by the friends of the old rest. This proposition was acceded dynasty, and these night hare terini10; and such, Sir, is, and always nated in the subversion of the neir hath been, either immerliately or re- order of things. Hence the necessity. motely, the certain effect of a persecu- for registration, which renders the ting or illiberal interference in reli- meeting public, and enables the agents gious matters: the Dodelington prose- of government to resort to it with. cution, like all which have preceded out difficulty, to ascertain the cast of it, haih terminated in the establish- its character. If then publicity be the ment and advantage of the party in- sole object of registration, can it be tended to have been suppressed; for a necessary to register a field ?. Is not a chapel hath been since erected in the meeting in a field necessarily public ?" parish, which is attended, I am in. of that public nature, that no plans formel, by a considerable number of dangerous to the government can be the parishioners, to the extreme vex- there entered into, or even projected, ation of the orthodox spirit of the without immediate detection PubliRector.
city is certainly the only object of It is important to Unitarians, and registration; and as a field is vecesparticularly so to Unitarian Mission- sarily public, the registration of it canaries, to ascertain how far this deci- not be requisite. sion is correct; and it becomes the The words of the statutes are more important, since, if preaching “place of meeting,” which would abroad be illegal, I am extremely certainly comprehend a field, if the doubıful whether a prosecution might object of the acts required that con. not be instituted under the staintes of struction; but the object of these staElizabeth and James I. which do not tutes appears to be answered by the appear to be repealed, but merely sus- nature of a field; and, inoreover, this pended, by the act of William and term," place of meeting," is defined, Mary, as well as under the late Tole- in the eleventh section of the late act, ration Act.
to be a place with a door capable of At the time of the Revolution, Po- being locked, bolted, or barred. A pish recusants were viewed with a field cannot come within this descripvery jealous eye; their principles were tion; it is necessarily exeluded. A deemed subversive of the laws of civil building may have a door, and it is a society, and their attachment to the place of this kind only, where meetexpelled family reudered them justings may be secretly held, which was objects of suspicion and alarm to the contemplated by the legislature at new dynasty. The Protestant recu- the time the Toleration Acts were sants, as friends to liberty, were warm passed. in their approbation of the change; Agreeably to this view of the suband such was the opinion which the ject, wherever the legislature have new government entertained of their deemed the registration of a field ne. loyalty, that, but for the danger which cessary in order to effectuate the object might have resulted to it in its ihen of a law, the term has been used. infant state, from the grant of unre. Thus in Pitt's notorions 'acts of 1796 strained religious liberty, in conse- and 1799, for suppressing popular asquence of the avowed hostility of the semiblies, the terms are “ house, room.
field, or other place;" and since the and distributing ten thousand copies object of the Toleration Acts does not of the New Testament, with a proseem to require the registration of a logomenon of about one hundred field, this is a conclusive argument, pages, containing proofs of the truth in my opinion, in favour of the con- of the Sacred Writings. I collected struction I have endeavoured to esta- from the style of the letter that the blish.
writers and the society they repreFor these reasons, I submit, that sented were of the Calvinistic persuain order to legalize field-preaching, it sion, and I presume belonging to the is unnecessary to register the field. class called in England Methodists.
W. REDIN. As the inquiry appeared to me to
come from good and somewhat intel. Letter to the late Rev. T. Lindsey, from ligent men, I answered their letter at
Paris, 1801. Communicated by Mr. some length, I believe in eight or ten Rutt.
sheets. I gave them an account of the Sir, Clapton, Oct. 12, 1816.
present state of religion and irreligion CHE following letter was in the republic of the different sects, friend, to whom it was addressed, at present divide it. I gave them a with liberty to copy it. Should you skeich of what had been done by the wish to preserve the letter as a record government for the restoration of worof some appearances and expectations, ship, and what were likely to be the at the time when it was written, de- effects of its interposition.' My letter scribed by an intelligent person well in short was so couched as to apply situated for observation, it is at your to Christians of every denomination; service.
and I was careful not to prevent by I was acquainted with the gentle- the explanation of my senuments the man who wrote this letter, when he good which I might in future do by lived in England, which he left in furthering the views of the society, 1791, and has since resided constantly since their views appeared to me be at Paris. He is yet living there, or at nevolent and praise worthy. least; was so, subsequent to the resto “ An answer has been receired to ration, or rather the imposition of the that letter, in which the society at Bourbons.
J. T. RUTT. large to whom my letter has been
read, return me their tbanks and reTo the Rev. Theophilus Lindsey. questa continuance of the corre
Paris, 25th Dec. 1801. spondence. Now as the continuance · DEAR SIR,
of this correspondence will necessarily " I know not whether I ought to draw me into further measures, for make any apologies for writing to you, this is meant by the letter, I am very but I have been in the habit of doing, or desirous of knowing what this society at least supposed to be doing so many is, and with what propriety I can strange things for these ten years pasi, hold intercourse with it. The society that I seem to inyself as privileged be knows nothing farther of my religious yond the ordinary routine of society. opinions than that I am a Dissenter. My letter, however, will be of a very Of this I thought it right to inform harmless nature, compared with others them. It appears that they are also which I am accused of having written, of this class! This is a point of and will commit neither of us, if it contact which gives me some conshould fall into other hands than your fidence. As Christians, Protestants own. The business is as follows. and Dissenters, we are agreed, but
“ About two or three nionths since, I presume that in all other points a letter from a society in London, we are very diversant. I have mencalling itself a missionary society, was tioned this plan of religious revolusent me; the writers of which re- tionizing to some Italian prelates, and quested information on divers subjects, have taken measures for setting a carparticularly with respect to the state respondence with a Benedictine Monk of religion in France, and the best of considerable abilities, who is at modes of propagating the pure Gospel present in a convent at Rome The of Jesus Christ. The society, pro- society from a hint I gave them are posed at the same time the printing anxious to make a proselyting excur