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as to the translation or the interpretation of many important passages , it is conducted throughout in a fair and honourable manner , under the mamfest and powerful influence of a sincere and supreme love of truth /'—Pp . 72 , 73 . We perfectly agree with the author of the " Three Letters" in his
estimate of the character of the Improved Version , and of the motives of its Editor . The work possesses many and great , though of course not unalloyed , excellencies ; and we are persuaded that it has been highly useful . One beneficial purpose it has
served , which perhaps was little contemplated : it has been the expert " tnentum cruets , in respect of the theological learning , the critical skill and knowledge , and , we must add , the candour and probity , of the Archbishops , Archdeacons , and other dignitaries and academics who have made
it the subject of their attacks . He who shall contrast the present race of divines in the Established Church with their predecessors , must deeply regret the degeneracy now exhibited , in point of fair dealing , as well as of professional attainment . The fact is too
notorious to be denied : the writer of the " Three Letters" has placed it in the clearest light ; and the causes and tendency of a change so lamentable , suggest many observations , for which we cannot here find room . We are
speaking , be it observed , of the class of men who have been mentioned , not as general scholars , but solely as divines : the acknowledged eminence of several of them in literature and science , is far from lessening the dishonour which attaches to them in the
characters of theologians and polemics- Mr . Wellbeloved advances to the last crimination in his antagonist ' s Charge that requires particular notice :
" In page 11 , you say , * Among the principal grounds of the creed or nocreed professed by Soclnian . s , may be ranked ( as it has been remarked ) the accordance of its dogmas with philosophical prejudices . By philosophical
prejudices are meant the prejudices of men of taste and science on the subject of religion . Accustomed to revel in the riches of the intellect , and the pleasures created by the magic of genius , they feel a strange and adverse descent when they are summoned to receive the peculiar
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disclosures of the Christian Revelation . " ' —P . 74 . We will endeavour to lay before our readers , in a condensed form , the reply of the author of the " Three Letters : "
" ¦ These disclosures you assume to be the doctrines maintained by the Established Church of this country , and other sects usually denominated orthodox . The ; grounds of a creed , I should imagine , would be generally understood to denote the foundation on which it professes to be built ; the principles contained , or
supposed by those who frame the creed , to be contained , in the Scriptures . But if I am not greatly mistaken , you confound these with the motives by which some at least—you cannot mean to say all—who maintain that creed , have been induced to adopt it , after it has been framed . If you do indeed intend to say that the creed of Unitarians has been
framed on * philosophical prejudices / by men of taste and science , I deny the fact , and without any hesitation assert , that it was the creed of the illiterate , though inspired , apostles of our Lord 5 and that in all succeeding ages it has been held ,
with various modifications and corrupt tions indeed , by those who have not ge * nerally ranked among the wise and learned . If you mean that the continued existence of this creed is owing to the countenance it receives from men of taste
and science , I deny that also to be the fact ; and I would advise you to lay aside all unmeaning declamation , and to produce some sufficient proof of what you assert ; and , at the same time , to reconcile this assertion with your censure of Utiitarianism as a school of sciolism . If
you mean to say that men of taste and science , in general , are prejudiced against religion , and betake themselves to Unitarianism to shroud themselves from the imputation of infidelity , permit me to ask , how are you borne out by experience ?"—P . 75 .
Thus is Archdeacon Wrangham suspended on the horns of a dilemma ! If he persist in affirming that Unitarianism is a school of sciolism , how can he venture to tell us that its dogmas accord with philosophical
prejudices , or with the prejudices of men of taste and science , on the subject of religion ? On the other hand , if Unitarianism recommend itself to men of taste and science , how can it be a school of sciolism ? Does this reverend gentleman write first and think afterwards ? '
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94 Review . — Wellbeloved's Letters to Archdeacon Wrangham .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1825, page 94, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2533/page/30/
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