712 Singular Convent at Rome.-Jewish Creed. here to go into its origin and many forms and applications. Dawn is a different spelling for daying; which is contracted into dew, which is properly an adjective put elliptically; for if the ellipsis be filled up, it is dew drops, or dawn drops, or wetness, &c. Wone (which is still used in some parts of Scotland), is resolvable into maneo, as dwell, which we now employ instead of wone, is to be resolved into colo. The etymological student must have observed that the Latin guttural c or k frequently softens into e soft, ch, s, t, d, &c. when it passes into the modern dialects: car-us (cher French) becomes dear; colo becomes as well as dwell, till, &c.; wont (as in wont to resort) is wone with a usual affix. Hous is merely a slight variety of casa, which primarily and properly ineans what covers or protects: thus case, casket, chest, cask, casque, &c. which have all probably originated in claus-us, a, um, close, or closed, &c. garda is employed for house in Codex Argentum: castle or castel, castrum, &c. are radically the same word. One of the most rational explanations in Johnson's Dictionary is that given to castle, namely "a house fortified." SIR, JAMES GILCHRIST. 'N the third volume of the CorreIN spondence between the Countesses of Hartford and Pomfret, published in 1806, I met with_the_following singularity of a convent at Rome with scarcely any thing of conventual restraint, and this so long ago as in 1741, when papal power was something very different from what it is at present. Lady Pomfret thus describes to her friend a convent called the Sette Dolori." "They receive all their friends' visits, both men and women, in parlours without grates. They go abroad with their near relations; and they make no vow, but that of obedience to their superior. They are all people of quality and live in good esteem. Should the nuns wish to marry, they are under no obligation not to do so, though the incident has never yet happened." Lady P. found here the fewest nuns she ever saw in such a place." In the same volume is a Letter from Lady Hartford in London, describing SIR, PRESU SELECTOR. Jewish Creed. Norwich. RESUMING that the creed of our Unitarian Jewish brethren may be admissible in an Unitarian Christian Miscellany, I have transcribed it from the Prayer-book in use amongst the descendants of Abraham. 1. I believe, with a firm and perfect faith, that God is the Creator of all things; that he doth guide and support all creatures, that he alone has made every thing; and that he still acts and will act during the whole eternity. 2. I believe, with a firm and perfect faith, that God is one, there is no Unity like his; he alone hath been, is, and shall be eternally, our God. 3. I believe, with a firm and perfect faith, that God is not corporeal, he cannot have any material proportion, and no corporeal essence can be compared with him. 4. I believe, with a firm and perfect faith, that God is the beginuing and the end of all things. 5. I believe, with a firm and perfect faith, that God alone ought to be worshipped, and none but him ought to be adored. 6. I believe, with a firm and perfect faith, whatever hath been taught by the prophets is true. 7. I believe, with a firm and perfect faith, the doctrine and prophecy of Moses is true. He is the father and head of all the doctors that lived before or since, or shall live after him. 8. I believe, with a firm and perfect faith, the law that we have is the same as was given by Moses. 9. I believe, with a firm and perfect faith, that this law shall never be altered, and God will give no other. 10. I believe, with a firm and Dr. Astruc a Physician and Theological Writer. perfect faith, that God knoweth all the thoughts and actions of men. 11. I believe, with a firm and perfect faith, that God will reward the works of all those who perform his commandments, and punish those who trangress his laws. 12. I believe, with a firm and perfect faith, that the Messiah is to come; although he tarrieth, I will wait and expect daily his coming. 13. I believe, with a firm and perfect faith, the resurrection of the dead shall happen when God shall think fit. Blessed and glorified eternally be the name of the Creator. Amen. I hope some liberal-minded and learned son of Israel will favour us through the medium of your Repository, with a brief historical account of the compilation of this creed and the prayers in use amongst the worshippers of Jehovah in the Synagogue at this day. It is I think more than probable that the writer of the Athanasian Creed had never been a Jew, for in such creeds as the above there is perspicuity and no tincture of illiberality. Notwithstanding all that the enemies of Athanasius have advanced against him, historical evidence acquits him of having written the creed which is passed on the world under his name. If the writer had drunk deep of the streams of Polytheism, and acquired a smattering of the learning of the schools, it is not difficult to account for the singularity of the composition. Some persons on the supposition that the author is unknown, have considered it as a jeu d'esprit to shew what consequences were fairly deducible from the doctrines of the Trinity. Not however to treat lightly what is considered by some Christians as solemnly religious, I apprehend there can be neither levity nor heresy in according with Archbishop Tillotson, who did not hesitate to say, "I wish we were well rid of it." 713 servations on Man attracted so much attention out of his own country as to have been translated into French, not long after its first publication in 1749. I lately met with an account of an eminent French physician, who had also pursued his inquiries beyond his own profession. This was Dr. Astruc, who died at Paris in 1766, aged 83. In " Letters concerning the Present State of the French Nation," 1769, p. 230, is a list of his numerous publications, nearly all medical except the following, of which perhaps some of your readers may be able to give an account. Conjectures sur les mémoires originaux dont il paroit que Moyse s'est servé pour composer le livre de la Genese, 12mo. 1753. Conjectures concerning the original records from which Moses appears to have compiled the Book of Genesis. Dissertation sur l'immatérialité, l'immortalité, et la liberté de l'ame, 12mo. 1756. Dissertation on the immateriality, the immortality and the freedom of the soul. Whatever opinions Dr. Astruc. maintained, they do not appear to have brought into question his faith in revelation, though he could scarcely have held the common notion of inspiration in connection with the first of these publications. In the Nov. Dict. Histor. Par. 1772, (I. 238,) both works are mentioned, and the author is immediately commended as displaying l'ardeur et le zéle d'un medecin, ami de l'humanité et d'un philosophe Chretien The ardent zeal of a physician, the friend of humanity and of a philosophic Christian. In the Letters which I have quoted, there is also a list of the numerous works of Calmet. Among them I observe Dissertation sur les apparitions des esprits, 12mo. 1746, and Dissertation sur les vampires ou revenans de Hongrie. 12mo. 2 vols. 1749. It would. be a gratification to curiosity to know how a learned father of the Romish Church had treated those subjects at so late a period as the middle of the last century. From a note to one of Lord Byron's poems it appears that Hungary is famous for spectral credulity and especially for a belief in vampires. OTIOSUS. 714 SIR, Addition to the Account of Bekker-Southampton Chapel. A SIR, Clapton, Dec. 1, 1816. LLOW me a few words more A respecting Dr. Bekker, that his case may be left as correctly stated as possible in your present volume. There are several general biographies under the same title of Dic tionaire Historique, &c. published at different places in France. That consulted by Mr. Flower, (p. 654,) for his account of Bekker, appears to describe" the ecclesiastical synod," by which he was deprived of his functions," as having "continued his salary as minister." This lenity the Dictionaire which I quoted (p. 656,) as well as the Biographical Dictionary, expressly ascribes to "the magistrates of Amsterdam." The words are les magistrals lui en conserverent la pension, and I am sure no one will be more disposed than Mr. Flower to allow the importance of the distinction. From a passage in a letter of Locke to Limborch subsequent to that I quoted, and which I then overlooked, it appears that he was not a little interested in the fate of Bekker. Mr. Locke thus inquires in his letter of 29 Feb. 1692. Quid tandem devenit paradoxorum ille de angelis auctor scire cupio, si evasit mirum est, quanquam co res inclinare videbatur quo tempore scripsisti, favente etiam Amstelodamensium prædicatorum desidiâ, vix tamen veniam er datam credo. Hujus modi orthodoxiæ propugnatores non solent errantibus ignoscere.† There can be no doubt that among the ministers of Amsterdam Le Clerc and Limborch, at least, would have skreened Bekker if they had not the courage to share his lot; but these, as remonstrants, had little influence, if indeed they could belong to the synod, which is scarcely probable. R. P. S. In the note p. 656, the second line should have been printed "there never was really a possessed or a sorcerer." I wish to know what is at last to beeome of the author of the paradoxes concerning angels. It will be wonderful if he escape, although things looked that way when you wrote; for however favourable to him may be the dilatory proceedings of the preachers at Amsterdam, he will scarcely be acquitted. These champions of orthodoxy are not accustomed thus to excuse the erroneous. Chichester, Dec. 9, 1816. LETTER appeared in the Repository for October, [p. 621], from Mr. C. Saint, calling on Mr. B. Travers, or some of his friends, for the publication of a statement of the sums collected for the Southampton Chapel. It is surprising that Mr. Saint's respect for the feelings of an afflicted family should not have led him to the more delicate mode of a private application. He well knows that Mr. Travers is incapacitated, by a heavy affliction, for making any reply to his inquiries, He, and every one acquainted with that gentleman, must also know that he was by no means cold or backward in expressing his gratitude to those who by exertions or contributions seconded his own strenuous and well meant efforts to introduce Unitarianism at Southampton. Illness alone frustrated his intention of making in the course of this year such exertions as would have freed the chapel from its incumbrances; after which it was his design to publish in the Repository a complete statement with his acknowledgments to the donors. had drawn up a list for this purpose, which will be forwarded for your insertion. Had Providence seen fit to preserve his health and powers, it is not improbable that the ability and perseverance with which he was conducting the cause at Southampton would have been attended with a suecess that would have satisfied all the contributors and been the most eloquent thanks for their liberality. W. J. FOX. He List of Collections and Subscriptions for the Chapel at Southampton, from a paper drawn up by Mr. Travers, dated July 15, 1816, and inscribed "To be inserted in the Repository." BY B. TRAVERS. Southampton London 220 ..... 120 10 186 13 24 3 6 23 0 20 0 Plymouth and Exeter Coventry Shrewsbury Chester.. 0 0 0 1 0 0 10 6 0 33 10 o posed therefore to publish very few more copies than are previously subscribed for. With this view I address myself more particularly to the secretaries and committee-members of our tract societies, and should be glad to receive orders from them for as many copies as their local exigencies may require, on or before the first of February, 1817; as on that day the 0 pamphlet will be put to press, and the number of copies will be determined by the previous orders. 0 0 0 1 5 10 0 0 0 0 0 579 12 Proposed Publication of an Account of This pamphlet it is presumed will be peculiarly well adapted to promote 0 the leading object of the tract societies, viz. to disseminate amongst the lower classes of society, and in a form level to the humblest capacity, plain statements of the Unitarian doctrine and Scriptural arguments in its support. Doub'less there are at this moment many knots of inquirers, many small bodies of Christians, connected or scarcely connected with other religious denominations, who are dissatisfied with their present profession, but who do not clearly see the way out of their doubts and difficulties. This pamphlet affords a clue to lead them ou of the labyrinth, by detailing the doubts and difficulties in which others similarly circumstanced were involved and the means by which they were ed step by step to the light, truth and liberty which they at present enjoy. I am, Sir, SOME of your readers may remem ber that in the brief account of an Unitarian church at Rossendale, in Lancashire, Mon. Repos. X. 313, I expressed a hope that the brevity and deficiences of that account would be supplied by an enlarged narrative from the pen of Mr. John Ashworth, the resident minister at Newchurch, and I engaged that such detailed narrative should somehow or other be laid before the Unitarian public. That hope has been realized, and that pledge I am about to redeem. Mr. Ashworth has drawn up a series of letters to a friend containing a particular account of the rise, progress and present state of the religious societies with which he is connected, and more especially of the manner and order in which the doctrines of reputed orthodoxy came into discussion and were relinquished by them; and has stated minutely the arguments from Scripture and from common sense which led them to relinquish their former sentiments and York, baptism is held as an essential pre-requisite to communion. If so, I think this ought fairly to have been stated. It is no part of my present object to inquire how far such a term of church communion is Scriptural or not. I believe it is rejected by a very great majority of the Unitarian body, and it is for the members of that body to determine how far they are called upon to assist in purchasing a place of meeting for a church, which whatever opinions it may hold in common with that body, maintains a principle which is one of exclusion to all Unitarians who have not submitted to adult baptism. I shall be glad to find that I have been misinformed in this particular; and if so, will send you a donation for the baptists at York. 1 am, Sir, A. F. GLEANINGS; OR, SELECTIONS AND REFLECTIONS MADE IN A COURSE OF GENERAL READING. No. CCLXXXVII. Francis 1. King of France, had a bastard son by Madame Cureau, of Orleans, who was brought up and seat to college by the name of Stephen Ddlet. He published Commentarii Lingua Latina, in two volumes folio, which were beautifully printed at Lyons in 1536. He also wrote De Re Natali, and a poem on his father's gests. Unfortunately he got acquainted at Lyons with the celebrated Serveto, became a zealous propagandist of his opinions, sent heretical books to Paris, ncurred first an imprisonment, and after relapsing, the condemnation to be burnt alive. This horrible sentence was executed at Paris in 154, and was the model and precursor of that which Calvin inHicted on Sereto at Geneva. Calvin meitions Dolet in the same phrase with Agrippa and Serveto, of Villanova, a follows:- Agrippam, Villanovanum, Doletum, et similes vulgo notum est tanquam Cyclopas quospiam evangelium semper fastuose sprevisse. This is a singular figure of vituperative oratory, to represent the Unitarians as one-eyed and to call them Cyclops. Monthly Mag. No. CCLXXXVIII. Matt. Henry's Continuators. It is well known that Matt. Henry was taken away by death in the midst of his great work, the Commentary. He had proceeded no further than the Acts of the Apostles. The following is a list of his Continuators: Rev. John Evans, Rom. Simon Browne, 1 Cor. Joshua Bayes, Gal. John Reynolds, 1, 2, and 3 No. CCLXXXIX. A Singular Orthodox Preacher. Acosta the Spanish author, who was born about the year 1539 and died in 1600, published a celebrated work, highly praised by Dr. Robertson, De Natura Novi Orbis. In this work he acknowledges the cruelties of the Spaniards in their conquest of Ame rica; but represents them as the agents of heaven in the conversion of the natives, supported in their mission by various miraculous attestations. He says, however, that a curious orthodox preacher had preceded them: his words are, "That which is difficult in our law to believe, has been made easy among the Indians; because the DEVIL had made them comprehend even the self-same things, which he had stolen from our Evangelical law,-as, their manner of confession, their adoration of three in one, and such like; the which against the will of the enemy, have holpen for the easy receiving of the truth." · This extract is taken from the English Translation of the History, published at London, in 4to. in the year 1604. |