Creator. Some Unitarians, however, are members of these societies, and they may chance to take the Repository, and be able, through its pages, to inform me, how they can acquit themselves of duplicity, while they circulate the common version of the Scriptures, for pretending that they circulate the Scriptures without note

or comment.

I think no book can be more fit for circulation than the Scriptures; and, at a meeting of an auxiliary Bible Society, not long since held in Sussex, on hearing one of the orthodox orators expatiate on the necessity of all men having the words of eternal life in their hands, that they may not be seduced by false commentaries, but may be ever able to see the innate depravity of our nature, in the language of the prophet himself, that the heart is deceitful above all things, and desperately wicked," I was almost going to enrol my name among the other members, for I felt anxious to have some hand in circulating the antidote to this tenet, in the words of him who was greater than previous prophets, who regarded with kindness little children, because of such (notwithstanding, of course, their wicked hearts) was the kingdom of heaven. Unfortunately for my incipient resolution, the next orator largely expatiated on the excellence of the institution, in uniting in its support all parties, by circulating the Scriptures without note or comment. I instantly felt paralized, as to any exertion in behalf of the Society, from what appeared to me to be duplicity in the reverend pleader, and I believe my nerves or senses have not recovered from the shock they then received, for I still feel a sort of horror at the ignorance or want of principle of the man who would send our received version of the Scriptures among the Kamschatcans, as the genuine, revealed word of God, without note or comment. To send, under such a title, Scriptures containing, as does the commonly received version, the famous text of the Heavenly Witnesses, appears to me to be unpardonable; for, notwithstand ing Bishop Burgess has volunteered his services in defence of an old friend, there is little reason to believe that he will be able to tear from the front of that friend the word "impostor,"

which Porson and his learned associates have indelibly affixed there. If this text be not genuine, it is in effect a note and comment to all intents and purposes; nay, it is infinitely worse, because it does not appear with the modesty of a note or comment, but as a legitimate member of the sacred volume.

But, surely, not to insist on doubtful passages, the "heads of chapters" act in some cases as notes and comments: they do not belong to the revealed word of God: where can be the honesty of circulating them as such? We are decidedly led by the summary prefixed to the first chapter of the Gospel by John, to consider Jesus as a Divine Being, but whether the chapter teaches this doctrine or not, remains as yet quite undecided among the learned. I cannot say I have seen any observations leading me to think that by the term logos or word, the personal nature of our Lord was intended. It probably does refer to that growing revelation, or gospel, of which he was the conveyer from the bosom of his Father to mankind. When the apostle talks of the word or logos of God, not being bound; when he commends the converts to the word or logos of his grace, he can hardly be considered as in the least having in his mind the personal nature of Jesus; nor do I perceive that there is any solid ground for imagining it as being referred to in the first chapter of the Gospel. Be this as it may, the summary of contents takes upon itself to solve this difficulty, and to dispel this doubt. Hence it has all the tendency of a note and comment, the professed object of which is to render more intelligible, than it otherwise is, the text; though it sometimes happens, as may, perhaps, be the case with the summary above referred to, that it darkens counsel with words without knowledge.

If, Sir, any of your intelligent correspondents can convince me that my feelings as above stated are erroneous, I shall be very thankful; and as I see this week, by the Hampshire Telegraph, a Ladies' Bible Society has been established lately at Newport in the Isle of Wight, which some Unitarians, if I mistake not, patronize, and where their ears heard from a Mr. Dudley, from the Parent Society, the

old story of "no note and comment," I am not without hope that I may receive this benefit. I must, however, just hint, that should I be thus enlightened, I do not promise to become a very ample contributor to the funds of these institutions, for though I think no book so important for circulation as the Bible, am not quite satisfied, that the union of Conformists and Nonconformists, for even this glorious object, is desirable. I have heard, at the meetings which I have attended, a great deal said on the glorious spectacle there exhibited, of zealous Christians forgetting their points of difference, to co-operate for this grand object; but I think I see no particular affection engendered in the bosom of the High-Church Priest toward his Dissenting neighbour, by their annually speechifying in succession on the subject of the Bible; while there is great danger of the descendants of the venerable Puritans becoming insensible to the value of those principles for which their ancestors braved tribulation and death, if through the means of these occasional meetings, they become familiar with the smiles and favours of nobility.

I acknowledge myself at times doubtful of the correctness of my conclusions, relative to the disingenuousness of the members of our Bible Societies, from the circumstance that among the supporters of them, are members of the Society of Friends, who we know are so scrupulous of appearing to approach to falsehood, that they will not call the months by the names usually allotted to them, but persist in terming them the first, second or third month, &c. It is indeed true, that the Friends, though an excellent body of people in many respects, are not remarkable for the extent of their religious inquiries, nor for depth of general knowledge; but I presume they must be aware that the summary prefixed to the chapters of our version, nay, even the division of chapters itself, were not in those Scriptures from which ours were rendered into English. This knowledge is not, however, always found where it might be fairly expected; for I remember hearing a young minister, when discoursing on the excellence of charity, remark, among other things, that the apostle felt its worth so much,

that, in his Epistle to the Corinthians, he not only thought it right to devote one chapter to the enumeration of its qualities, but absolutely began a second with this interesting subject.

It is really, Mr. Editor, hardly possible to conceive to what pitch of intellectual glory and enjoyment the poor South-Sea Islanders may attain, when taught by Missionaries deeply read, as was the above minister, with our Scriptures, as now circulated without note and comment, in their hands.

SIR,

NON CON.

April 10, 1822. LATELY observed in Mr. Cobbett's Register for February 2nd last, that among his reasons which he assigns, in his Letter to Mr. Carlile, for a "dislike to republican government," he alleges the following recent instance of persecution :

"In the year 1819, a man was tried in New Jersey, under the act of King William III., for impugning the Holy Trinity, found guilty, and punished by imprisonment in the common gaol."

I quote this passage with the hope that one of your transatlantic correspondents, if not a correspondent on this side the water, may furnish you with some particulars respecting this modern enforcement of a barbarous statute which disgraced a regal, and very ill becomes a republican, government. It is indeed a statute on a subject so remote from the fair objects of national convention, as to be only worthy of a government in which "priests are instructed to teach speculative despotism, and graft on religious affections, systems of civil tyranny." Such, according to Catharine Macaulay, was the government of Charles I., before his royal propensities were effectually controlled by the Long Parliament.

GAMALIEL.

Sylva Biographica.
(Continued from XVI. 667.)
VII.

NO. 226. ISAAC AMBROSE, a mi

nister's son, was born in Lancashire, became a Batler* of BrazenNose College, in 1621, aged 17, took

"A scholar that battles or scores for diet in the University." Dict. AngloBrit. 1715, in voco.

one degree in Arts, holy orders, had some little cure in his own country conferred on him, and afterwards relief from William Earl of Bedford, who caused him also, if I mistake not, to be put into the list of his Majesty's preachers appointed for the county of Lancaster.

Afterwards, upon the change of times, he sided with the Presbyterians, then dominant, took the covenant, + became a preacher of the gospel at

"Created Marquis of Tavistock and Duke of Bedford in 1694." He was the father of William Lord Russel, whom that royal profligate Charles II. sacrificed in 1683 to his brother's malignity. To the

Earl of Bedford is attributed the following severe but well-merited reproof: when James II. applied to him in 1688 for his assistance, the Earl excused himself, now an old man, but added, that he had once a son who might have served the King in his extremity.

+"The Solemn League and Covenant" in 1643. See Oldmixon's Stuarts (1740) 238, 239; Parl. Hist. XII. 402, 403. Whitelocke gives the following account: "Sept. 25, 1643. Both Houses, with the Assembly of Divines and Scots Commissioners, met in St. Margaret's Church, Westminster, where Mr. White, one of the Assembly, prayed an hour to prepare them for taking the Covenant, then Mr. Nye, in the pulpit, made some observations touching the Covenant, shewing the warrant of it from Scripture, the examples of it since the creation, and the benefit to the Church.

"Mr. Henderson, one of the Scots Commissioners, concluded in a declaration of what the Scots had done, and the good they had received by such covenants, and then he shewed the prevalency of ill counsels about the King, the resolutions of the states of Scotland to assist the Parliament of England.

"Then Mr. Nye, in the pulpit, read the Covenant, and all present held up their hands, in testimony of their assent to it; and afterwards, in the several houses, subscribed their names in a parchment roll, where the Covenant was written: the Divines of the Assembly and the Scots Commissioners likewise subscribed the Covenant, and then Dr. Gouge, in the pulpit, prayed for a blessing upon it.

"The House ordered the Covenant to be taken the next Lord's-day, by all persons in their respective parishes, and the ministers to exhort them to it."-Mem. (1682) p. 70. VOL. XVII.

2 G

Garstang, and afterwards at Preston in Amounderness, in his own country; a zealous man for carrying on the beloved cause, and active against the orthodox clergy, when he was appointed an assistant to the commissioners for the ejecting of such whom they then (1654, 2 Öliver Protector) called scandalous and ignorant ministers and schoolmasters. He hath written:

“Prima, mediu et ultima; or the first, middle and last Things; wherein is set forth, 1. The Doctrine of Regeneration, or the New Birth. 2. The Practice of Sanctification, in the Means, Duties, Ordinances, both private and public, for continuance and increase of a godly Life. + 3. Certain Medita

Whence he was ejected in 1662, though it appears he had no insurmountable objection to the Liturgy. "A little after the King's restoration," says Calamy, "there was a meeting of above twenty ministers at Bolton, to consult what course to take. Mr. Ambrose and Mr. Cole, of Preston, declared before them all, that they could read the Common Prayer, and should do it, the state of their places requiring it, in which otherwise their service was necessarily at present at an end."-Account, (1713,) p. 409.

This is probably the book mentioned in the following interesting narrative by Mr. Benjamin Bennet :

"A number of young men in the town of Newcastle (about thirty) met together once a week for mutual assistance and improvement in religion; for which purpose they spent some time in prayer and conference, having subscribed a paper containing rules for the better ordering such a society, and the work to be done in it; taken out of a book of Mr. Isaac Ambrose's. One of the society, upon what inducement he best knows, turns informer; and having a copy of this dangerous paper, with the names of the subscribers, makes a discovery, and the whole matter was laid before Judge Jefferies at the assizes.

"The offenders (some of whom are found in Court, and others of them brought in by the sheriff) are presented before his Lordship's tribunal: such as know his Lordship's character will easily imagine (and some well remember it) with how much indignation and contempt he would look down upon these young men. One of them, Mr. Thomas Verner, who had but a mean aspect at best, (and the work he was taken from

tions of Man's Misery, in his Life, Death, Judgment and Execution: as also of God's Mercy in our Redemption and Salvation."

The Prima and Ultima were printed 1640. The Media is chiefly taken out of the most eminently pious and learned writings of our native practical divines, with additions of Ambrose's composition. It was first printed in 1650. The authors, whom he doth abridge in the said Media, are mostly Separatists, and it is licensed by Mr. Charles Herle, and recommended to the world by John Angier, † Thomas

made him appear at that time meaner than ordinary,) his Lordship was pleased to single out, no question, to triumph over his ignorance, and thereby expose all the rest. Can you read, Sirrah?' says he. 'Yes, my Lord,' answers Mr, Verner. Reach him the book,' says the Judge. The Clerk reaches him his Latin Testament. The young man begins to read Matt. vii. 1, 2, (it being the first place he cast his eye upon, without any design in him, as he affirmed afterwards,) Ne judicate, ne judicemini, &c. 'Construe it, Sirrah,' says the Judge; which he did: Judge not, lest ye be judged; for with what judgment ye judge, ye shall be judged.' Upon which, it is said, his Lordship was a little struck, and sat in a pause for some while.

"The issue of the matter was this: That the young men, though never tried, were sent to jail, where they lay above a year, (i. e. from the assizes in 1684 till February, 1685,) when they were admitted to bail. And at the next assizes after (viz. 1686) were called upon and set at liberty."-Memorial of the Reformation, ed. 2, (1721,) pp. 362, 363.

* "Rector," says Wood, "of one of the richest churches in England, which is at Winwick, in Lancashire-elected one of the Assembly of Divines in 1643, being then a frequent preacher before the Long Parliament," by whom, "in 1646, he was voted Prolocutor, after the death of Twisse. In 1647, he, with Stephen Marshall, went with certain Commissioners appointed by the Parliament into Scotland, to give them a right understanding of the affairs of England.-After the King was beheaded, he returned to his rectory of Winwick," where he died and was buried in 1659."-Athen, Oxon. II. 151, 152.

"Born at Dedham, in Essex," and "educated in Cambridge." He was ejected from Denton in 1662, but by the

Johnson, and John Waite, B.D., in their respective epistles before it.

'Redeeming the Time; Sermon on Ephes. v. 16," 1658. "Looking unto Jesus: A View of the everlasting Gospel; or the Soul's Eyeing of Jesus, as carrying on the great Work of Man's Salvation," 1658. In the penning of which he took most delight, as being a subject, as he complains, almost wholly neglected by all others.

"Warre with Devils; Ministration of, and Communion with, Angells." At the end of this treatise are subjoined two letters; the first written by Richard Baxter, dated at London, 29th November, 1661, and the other by William Cole, dated at Preston, 8th October, 1661. He hath also a sermon extant, preached at the funeral of Lady Houghton.

He died suddenly of an apoplexy, ↑ as I have heard, but when, I know not. (Athen. Oxon.)

VIII.

No. 230. RICHARD BYFIELD, half

connivance of the bishop and the justices "continued preaching in his private chapel" till his death, in 1677, aged 72. See Calamy's Account, 395.

"Master Herl," "Master Anger," and "Master Thomas Johnson," are named with "Master Ambrose," and six others, as assistants to the Commissioners "for the county of Lancaster." See the Ordinance, 1654.

+ Calamy says "he was turned out of Preston, but afterwards conformed, and was lecturer of Dedham, in Essex.”— Account, p. 410.

"In 1664, aged 72. He lived in the latter part of his life at Preston, and when his end drew near, was very sensible of it. Having taken his leave of many of his friends abroad, with unusual solemnity, as if he foresaw that he should see them no more, he came home to Preston from Bolton, and set all things in order. In a little time some of his hearers came from Garstang to visit him. He discoursed freely with them, gave them good counsel, told them he was now ready whenever his Lord should call, and that he had finished all he designed to write; having the night before sent away his discourse concerning Angels to the press. He accompanied his friends to their horses, and when he came back, shut himself in his parlour, the place of his soliloquy, meditation and prayer ;