Deity of the Holy Spirit.
Liverpool, June 18, 1812.

SIR,

name; that prayer, therefore, appears not to be intended for the Christian, but the Jewish state : had it been designed to be used when Christianity was established, how came Mark and John not to notice it in their Gospels? as thereby those early Christians, who had only those gospels, would want this important form of prayer. And if you refer to the 16th chapter of John, our Lord, just before his sufferings tells his disciples, Hitherto ye have asked nothing in my name; and that whatsoever they should ask the Father in his name, he would give it them ; evidently showing that prayer was to be offered in a different manner and through a different medium after his ascension, to what it had been during the Jewish polity. I have also said, that the disciples did not understand the nature of the gospel, or Christ's kingdom, until after his ascension, for we find, even after his resurrection, his disciples asked him, Acts i. 6. "Wilt thou at this time restore the kingdom to Israel?" This he tells them it was not for them to know, but that they should receive power after the Holy Ghost was come upon them.

In your Repository for March last (p. 149) a correspondent who signs himself M. H. puts some questions relating to the Holy Spirit. He asks, “ why did Jesus Christ never offer up a single pe tition to this equal in Omnipotence," &c.; and further remarks, that in that most striking and comprehensive form of words which he delivered to us does he exclusively teach us to pray to the Father." Now, it is difficult to say, whether your correspondent is really ignorant what reply Trini tarians would make to this, or whether he supposes, that none of the few who may happen to see the Repository, will think it worth while to answer it, therefore expects to claim a victory as though it was unanswerable. I would refer your reader to two excellent books on this subject, viz. Dr. Owen's and Mr. Hurrion's, and advise him to read them: but lest he should think this doctrine has no advocates in the present day, I would make one or two observations. And first respecting the Lord's Prayer, which appears to me only suited to the Jewish state of the church. Every one who attentively considers the New Testament must observe, that But further. However M. H. our Lord acted as a Jew and at- may think of the Holy Spirit, he tended all the Jewish feasts, rites appears to have been a person of and ceremonies; and that the true considerable importance during nature and design of his kingdom our Lord's stay on earth, who and gospel were not revealed to declares blasphemy against him his disciples until after his ascen. to be an unpardonable sin: and sion, when the Holy Ghost came he also appears to have been conupon them and, previous to this, prayer was offered up through the medium of the daily sacrifices, and not through him or in his

So that it does not appear, that every thing which our Lord and his disciples prac tised as Jews is to be a model for Christians.

sidered as of high importance after our Lord's ascension. When our Lord, according to his promise, sent him to carry on the gospel,

we find, Acts i. 8. that the Holy that they have not followed cun

honest men, miraculously inspired Sketch of English Protestant by the Holy Ghost, and should understand them in that light which the language in common I ought to have mentioned in acceptation conveys, and literally my last letter how the reformer of as it is written; how can they be Geneva, not long before the proto blame? and who is to prove ceedings against Joan Bocher, had that the New Testament does not contributed to increase the ardour mean literally what is written in of English Protestant persecution, it ? We have been taught that the under the influence of that antitruths of religion are so plain, christian spirit which at length that a man that runs may read urged him to the atrocious deed and understand and when the against Servetus. Among the Apostles have solemnly declared, epistles of Calvin is one to the

Divers of them were

taken up and found sureties for their appearance, and were at length brought into the ecclesias tical court."

Protector, Somerset, dated Octo- the flesh.
ber 22, 1548, He tells the Duke
that he has been informed respect
ing two sorts of troublesome peo-
ple in England. One called Gos-
pellers: the other party smitten
with the old superstition. He re-
commends to the Protector that
both feel the weight of a severe
Correction and have the magis.
trate's sword drawn upon them.
Gladio ultore coerceri quem tibi
tradidit Dominus.

Strype adds, (p. 237) "Besides these sectaries, there was information sent to the court in June this year of another sort in Essex, but they as it seems, more harm. less, namely certain that came together on other days beside Sundays and holidays to hear serCalvin had no occasion thus to mons, who had preachers that spur the speedy. The year 1550, then preached to them, and that, memorable in the history of the for all I perceive, was all their English Protestant Church for fault; for I do not find any false the burning of Joan Bocher, was doctrine or sedition laid to their also employed in the infliction of charge." more tedious, though probably, I know not whether in such a conin many instances, not less fatal nection this instance of mere reli severities, on the score of religion, gious restraint may be thought wor Strype (Ecc. Mem. ii, 236) re- thy of notice. Though it would now lates, from the manuscripts of Fox, be very justly called persecution, that "sectaries appeared now in yet probably it never excited Kent and Essex," chiefly at Bocking even a question among our Protes and Feversham, who held the o- tant reformers, amidst the sanpinions of the Anabaptists and Pela. guinary projects which engaged gians." Those in Kent went over to their attention. The following patheir brethren in Essex "to instruct per, issued by the council, in conand join with them." Strype names sequence of the Information meneleven of their principal adherents tioned by Strype, may however be and four of their teachers, one of worthy of preservation, as a teswhom was Humphrey Middleton, timony to that desire of religious whose story will soon engage our instruction which had been excit attention. Among their" sayings ed by the events and the preachers and tenets" were the following: of that age in a populace of whom scarcely any were able to read the scriptures for themselves. This paper I copy from Wilkins' Concii. Mag. Brit. iv. 62.

"That the doctrine of Predestination was meeter for devils than for Christian men: that children were not born in original sin; that there was no man so chosen but "The council's letter to the he might damn himself, neither bishop of London against weekly any man so reprobate but that he lectures, with the bishop of Lonmight keep God's commandments don's letter for the execution of it and be saved: that, learned men to the Archdeacon of Colchester. were the cause of great errors: Ex. Reg. Bonner. Fol. 281..!! that to play at any manner of game "After our right hearty com

for money is sin and the work of mendations unto your lordship.

Being advertised from the Lord 251.) This commission is dated Chancellor, that divers preachers Jan. 18, 1551. Its title and gewithin your diocese in the county neral terms are like the former; of Essex, do preach, as well the both, as a well informed friend work days as the holy days, where- lately remarked to me, being coas some inconveniences may grow. pied from the judicial forms of Thinking not convenient that the the English Papal Church. The preachers should have liberty so variations of this second commisto do, because at this present it sion consist in the notice of some may increase the people's idleness, probably new heresies called liberwho of themselves are so much tinorum errores, and a special îns disposed to it, as all the ways that junction to the commissioners to may be devised are little enough reclaim or punish certain impugto draw them to work. We there- ners of the established service thus fore pray you to take order that described. Librum nostrum vulgo they preach the holy days only, appellatum, The Booke of the as they have been accustomed to do. And the work days to use those prayers that are prescribed unto them. Thus we bid your good Lordship most heartily fare well. From Greenwich, the 23d of June 1550, your loving friends, E. Somerset, &c."

Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church after the use of the Church of England, aut divina officia in codem expressa et inserta contémnentes, spernentes, adversantes, sive obloquentes. To the former Commissioners is added Sir John Cheke, described as the King's Tutor.

There follows a letter from Ridley to the Archdeacon of Colches. ter signed Nicol. London, dated 25th of June, 1550, charging the These commissioners were not preachers in the king's highness's idle. They soon found another name, that " from henceforth victim to follow Joan Bocher to they do not preach but only upon Sundays and holy days, and none other days, except it be at any burial or marriage!"

We now return to contemplate persecution in its proper form, undisguised by any pretences of political expediency.

the stake, though on an opposite ground of heresy. Fox (Com. p. 202) describes their reputed errors as directly contrasted. Germa. mus de divina Christi essentia ; altera de humanitate. The story of this second and the last recorded martyrdom, during the reign of Edward, so far as I have been able to collect it, is as follows.

The friend who vainly expostu. lated with Rogers (p. 366) had conjectured that the attention Strype, (Ec. Mem. ii. 78) excited by the execution of a he- places at the year 1547, the "Beretic was calculated to increase ginning of the Stranger's Church heresy. Such now appears to at Canterbury." About that time have been the case. The Council arrived in England Peter Martyr, deemed it necessary at the com- and among other learned divinės mencement of the following year accompanying him, Bernardinus to issue a new commission which Ochinus, an Antitrinitarian acis found in Rymer's Fœdera. (xv. cording to Sandius, though pr

bably then on the reserve as to his un-orthodox opinions. It ap pears also from Rymer's Feed. (xv. 242) that the Church of the Augustine Friars in London was granted, 24 July, 1550, to the Germans, John a Lasco, a Polish nobleman, being the first minister and superintendant. Such were, no doubt, the persons designed by Strype, (Crau. p. 234) who

at the holy communion, contrary to the laudable usage and express direction of the Church of Eng land."

This church of the strangers, zealous against a heresy which they had not themselves entertain. ed, perhaps grateful for the license allowed them, but certainly for getful of those claims to christian fled liberty under which they had over hither to escape the persecu- sought a refuge in England, now tions that were in those times very proceeded to excommunicate one violently set on foot in their re of their number. That this per spective countries, and to enjoy secuted church presently became the liberty of their consciences abettors of persecution, and per and the free profession of their formed the first act of the tragedy religion." The King's Letters we are about to witness, appears Patent to John a Lasco and the clearly from the following entry German Congregation, as pre- in King Edward's Journal. "1551, served by Burnett, (ii. Rec. 185) April 7. A certain Arrian, of not only express compassion for the strangers, a Dutch Man, expatriated foreigners, but declare being excommunicated by the his zeal to preserve in its original congregation of his countrymen, liberty the church which he had was, after long disputation, concontributed to deliver from the demned to the fire." tyranny of the Pope.

This Unitarian, here called an To these foreigners a consider- Arian, more probably agreed in rable latitude was permitted as to sentiment with L. Socinus, who, as forms. This appears from a com- appears by your volume V. p. 170, plaint of Burnett, (ii. 146) that was also about this time in England. A Lasco did not carry himself The stranger's name was George with that decency which became Van Parris, a native or inhabitant a stranger who was so kindly re- of Mentz, called by Fox a Ger ceived; for he wrote against the man, (Germanus Moguntinus) orders of this church, both in the which was then synonimous with matter of the habits, and about Dutchman. Fox also hints at his the posture in the sacrament, being having been one of John a Lasco's for sitting rather than kneeling." congregation. In the present age A later historian, Mr. Carte, (iii. it would scarcely deserve praise, 254) is larger upon this point. He but be only an avoidance of just says, "John a Lasco had been edu- reproach, to do justice to the cated in Poland, a country overrun moral character of a theological with Arians and Socinians, who, opponent. Yet in the age of Fox denying the divinity of our Savi. it was singularly liberal to comour, treated him in a manner as memorate the virtues of a man their equal by sitting with him at whose principles he must have his table, and publishing a book, abhorred. Of George Van Parris, maintained the practice of sitting Fox declares that his countrymen