stated that it was the editor's purpose to endeavour to blend literature with theology, and to make theology rational and literature popular; to be the advocate of scriptural Christianity; to guard the Protestant privilege of liberty of conscience; and, acting on the principle that a bold and manly habit of religious investigation is favourable to truth and virtue, to open the pages of the Monthly Repository to all writers of ability and candour, whatever were their peculiar opinions; so that there might be at least one periodical work in which the rational Christian, of whatever sect, might clear himself from misrepresentation, and expose persecution to the hatred of the world. He aimed to diffuse a spirit of inquiry, to enlarge the circle of knowledge, and to give a new impulse to the sentiments of peace and charity. The work was to consist of two parts, a Magazine and a Review. The former to contain Biographical Sketches, Moral and Theological Disquisitions, Political Criticism, Select Poetry and miscellaneous Original Communications; the latter to consist of a brief analysis of works on Morals and Theology, with an impartial examination of their merits. To these two parts were added an Obituary, a Monthly Catalogue of New Books, and copious Intelligence, religious, politico-religious and literary. The editor also stated his purpose to annex to each volume an annual Retrospect of Theology; a purpose which it is to be regretted he did not fulfil, the Intelligence, as he stated, surpassing in copiousness his expectations, and supplying his readers with ample materials for the Retrospect. However copious the materials may be, it requires a practised eye to select those that are important, and sound judgment to assign to them their relative places. From any writer possessing these requisites, a periodical Retrospect of Theology would be of great value. The new editor received from the several friends to whom he applied for literary assistance, the most gratifying assurances and promises, and his desk shortly after groaned under the pile of his correspondents' favours. A large part of the month of January was allowed to glide away before the selection of articles was made for the opening number. So little time was left for the printing of the last sheet or two, that the unpractised editor was compelled to spend the whole of the night but one before the day of publication in the dreary reading-room of a printer's office in Paternoster Row, to correct the proofs the moment they were ready for his eye. With the aid of this forced march, all was ready in time for the "Row" on the last day of the month, and there were fewer typographical errors than, under the circumstances, might have been anticipated. The writers in the first No. of the Monthly Repository, so far as they were known to the editor and marked in his copy, were, Mr. J. Spurrel, of Hackney-Memoir of Rev. Edward Evanson; Mrs. Cappe, on the Indiscretion of Preachers; Rev. S. Palmer, of Hackney; Rev. Rochemont Barbauld-Dialogue on a Reflection of Dr. Jortin's; Rev. William Turner, of Newcastle-Dissenting Congregations in Northumberland and Durham; the late Rev. Newcome Cappe-Explanation of 2 Cor. v. 21; Rev. John Holland, of Bolton-Review of Cappe's Discourses; Mr. J. Evans-Review of Parker's Lectures and Obituary of

One blunder had the effect of conferring a diploma on a humble village preacher named in the Intelligence. Instead of D[aniel], he was printed Dr., and the title stuck to him.

Mr. Pine; Rev. H. H. Piper-Obituary of Rev. Joseph Denney; H. C. Robinson, Esq.-Translations from Herder and Goethe. Most of the other articles were from the pen of the editor.*

The editorship of the Monthly Repository brought Mr. Aspland into correspondence with the friends of liberal theology both at home and abroad. Amongst the earliest and ablest supporters of the work, two names deserve especial mention-Mr. J. T. Rutt and the Rev. John

It is to be regretted that the Editor did not mark, in the subsequent volumes of his copy, the names of the authors. It may not merely gratify curiosity, but furnish materials to biography, to give the names of the principal writers throughout the first volume, where they are not distinctly stated. It is with great interest that the writer contemplates the names of the survivors in this list, and is enabled to state that several of them are amongst the most valued contributors to the Christian Reformer. It is perhaps an unparalleled circumstance that, after the lapse of forty-two years, six writers are found continuing voluntary literary assistance to the same or a similar periodical work.

Rev. W. Richards, Lynn-The Cambro-British Biographical Sketches, pp. 63, 120, 172, 229; obituary of Rev. D. Thomas, p. 271; Guilym Emlyn, p. 585.

John Towill Rutt, Esq., wrote under various signatures-as, T. O., p. 75; J. O., p. 76; Verax, p. 80; Laicus, p. 178; L. L., p. 180; A Friend to Civil and Religious Liberty, p. 182; A Gleaner, p. 283; Socius, p. 340; N. L. T., p. 568; Selector, p. 569; Whistonius, p. 594; J. T. R., p. 670.

Mr. David Eaton-Anti-magog, p. 79; Objections to the Unitarian Fund considered, p. 188.

Edward Taylor, Esq.-No Bigot, p. 650.

Mr. Benjamin Flower-Amicus, p. 81; Remarks on Life of Evanson, p. 247; A Plain Christian, pp. 583, 654; review of Bourdaloue's Sermons, p. 606. J. E. Gambier, Esq.-S. D. R., p. 575.

Mr. Marsom-on John xiv. 16, 17; Ephes. i. 14.

Rev. Samuel Palmer, of Hackney-Censure of the Evangelical Magazine's Misrepresentations of Priestley's last Moments; Moderator, p. 289; Memoirs of Rev. Samuel Clark.

Rev. John Kentish-Review of Kenrick's Sermons.

Mr. John Christie-Review of Memoirs of Priestley.

Rev. Dr. Toulmin-Integritas, p. 626; Life of Rev. W. Robertson, D.D., pp. 109, 180, 226.

Rev. John Evans-Obituary of Rev. M. Naile.

Rev. L. Holden-An Observer, p. 528; Life of L. Holden, p. 561.

H. C. Robinson, Esq.-Parable from Lessing; Lessing's Education of the Human Race, p. 412.

Rev. John Kenrick-Translation from Paulus, p. 197.

Rev. W. Turner-Vigilius Posthumus, p. 544.

Miss Middleton-Cuvier's Eulogy of Dr. Priestley.

Mrs. Aspland-Plea for Candour, p. 241; Charlotte Richardson's Poems reviewed, p. 380.

Rev. H. H. Piper-Review of Montgomery's Poems.

Mr. J. Spurrel-Spence's Recantation, p. 246; Vindication of Memoirs of Evanson, p. 366; on the Eclectic Review, p. 475.

W. H. Reid, Esq.-W. H. R., pp. 254, 347, 481.

Rev. L. Carpenter-On 1 John v. 7; on Mental Pursuits; on an Improved Version of the New Testament.

Rev. Josiah Townsend-Thoughts on Baptism, pp. 300, 661.

Rev. W. Severn, of Hull-Sabrina, p. 463.

Rev. Jer. Joyce-A. B., p. 337; A. L., p. 372.

Rev. Job David-Theophilus Senex, p. 534.

Rev. S. Parker-p. 337.

Rev. R. Allchin, Maidstone-A. N., p. 601.

Rev. Daniel Jones-Calvin and Servetus.

Rev. Thomas Madge-Want of Zeal in Unitarians.

Rev. C. Wellbeloved-Vindication of Mr. Cappe's Discourses.

Kentish. There is not a volume of the Monthly Repository for the long series of twenty-one years, that was not enriched by their wisdom and learning or adorned by their taste. It is just to add, that the Rev. William Turner and the late Dr. Toulmin contributed many valuable articles, the former to the whole series, the latter to nine volumes and a half,-all that were published before his decease in 1815.

For a time, the Magazine was a heavy pecuniary burthen; but with that hopefulness and disregard to mere pecuniary interests which distinguished him through life, Mr. Aspland persevered, until it acquired, first, a circulation that paid its expenses, and ultimately one that was slightly remunerative.

In the first No. of the Monthly Repository it was announced that a plan was in agitation for establishing a Society for promoting Unitarian preaching among the poor, and the editor invited the communications of all persons favourable to the object. To the origin of this plan our attention must now be turned.

Amongst the General Baptist friends in London with whom Mr. Aspland had become acquainted, was Mr. David Eaton, a theological bookseller and occasional preacher. He was born in Scotland, of very humble parentage, and received little or no education. Abandoned in childhood by a profligate father, a common soldier, and living with his mother, who was in a state of abject poverty, his desire to learn a trade was long frustrated. On the death of his mother, when he was fifteen years of age, he was induced by a message from his father to remove to York. After some vicissitudes, he learnt the trade of shoemaking. To redeem himself from poverty, he worked during two years eighteen or nineteen out of the twenty-four hours. The consequences were, as might be expected, a serious illness which brought him near to death. Soon after this, he happily became acquainted with a fellow-craftsman in the same city, Francis Mason. Through his influence he was led to join a society of Baptists, consisting of persons in the humble rank, but gifted with intelligent and inquiring minds. They "had just made the amazing discovery that the doctrines of the Trinity and of the Atonement are not to be found in the New Testament! They did not know that there was an Unitarian in the world besides themselves, and were perpetually occupied in devising means how most effectually to declare this great discovery to others."*

David Eaton soon became a teacher amongst his new friends. His natural sagacity and strength and soundness of intellect, qualified him to be a leader amongst the York Baptists. He had the good fortune to attract the notice of the Rev. Charles Wellbeloved, and by him was introduced to the venerable Newcome Cappe. The interest excited in their minds by Mr. Eaton's description of the struggles and unassisted progress of the little band of inquirers, induced him to compose a brief history of their proceedings. Their favourable judgment of the little work being confirmed by that of Mr. and Mrs. Lindsey, who shortly after paid their last visit to York, it was (by Mr. Lindsey's assistance) printed and published in 1800, under the title of "Scripture the only

See Mrs. Cappe's deeply interesting letter to Mrs. Lindsey, inserted in the Christian Reformer, Vol. XV. (12mo series), pp. 345-349. In the same vol. is a biographical sketch of Mr. Eaton, from the pen of Mr. Aspland.

Guide to Religious Truth: a Narrative of the Proceedings of the Society of Baptists in York, on relinquishing the Popular Systems of Religion from the Study of the Scriptures."

Acting on the principle adopted by the York Baptists, to search the Scriptures and form his own religious opinions, Mr. Eaton soon outstripped his colleagues in theological liberality. Finding that his views of church discipline were, from their comprehensiveness, displeasing to his associates, and dreading the consequences of a conflict of opinions, he resolved to leave York. By the aid of Mr. Rutt, he was introduced to a small Unitarian congregation at Billericay, in Essex, of which he became for a few months the minister. He soon, however, removed to London and established himself in the book trade. Before leaving York, Mr. Eaton, rejoicing in his newly-acquired views of truth, and believing that there were every where persons who would equally rejoice to possess them, if plainly stated and earnestly enforced, revolved in his mind some plan of attacking the strongholds of orthodoxy by means of popular Unitarian preaching. He communicated his ideas and wishes to Mr. Wellbeloved, who was always ready to give kind and indulgent attention to the views of his humble neighbour. Mr. Wellbeloved thought the times were scarcely ripe for so great an undertaking.* He conversed with Mr. and Mrs. Cappe on his favourite subject. They trusted that truth was silently making its way, but deemed open and decided hostility to established doctrines imprudent and untimely. He continued, however, with honest zeal to urge his views, until Mrs. Cappe asked him to detail them in writing. He did so, and she was sufficiently interested in the plan to advise him to send it to Mr. Lindsey. That venerable confessor expressed his warm approbation of the plan, and that he should rejoice to see it carried into effect, and would assist those who would undertake it; but added, that he was prevented by age and infirmities from taking any active part in it. On his removal to London, Mr. Eaton communicated his plan to Mr. Rutt, and nothing will better convey to our minds a sense of the discouraging state of things in the beginning of the century, than the fact that this clear-sighted and courageous man, though deeply interested in the scheme and approving highly of the object, yet was appalled by the difficulties that seemed to lie in the way, and thought the Unitarians of England were not ready for a general association. For a time Mr. Eaton's plan slumbered. On Mr. Aspland's settlement at Hackney, Mr. Eaton and he often met, both at the house of Mr. Rutt and in London. There were many reasons for their mutual sympathy. Both were strong-minded men; both were the architects of their own success in life; both, after difficulties and struggles, had reached the same theological conclusions. The strong individuality of

• See Mr. Eaton's interesting account in the Mon. Repos., XX. 337, 479. The long sittings of the two friends, previous to the birth of the Unitarian Fund, in which their deliberative powers were commonly stimulated by the fumes of their favourite weed, gave rise to a ridiculous report respecting Mr. A.'s employment of his time. The foolish story, with many exaggerations, reached the ears of Mrs. Lindsey, who had little tolerance for the old Presbyterian usage of the pipe, and expressed herself in the decided way habitual to her. Her comments came back to the person principally concerned, and an explanation ensued which was satisfactory to all parties.

Mr. Eaton's mind and manners was probably attractive to his companion, who always found a charm in the society of self-raised men, and greatly preferred their ruggedness to the polished feebleness of commonplace persons.

Mr. Aspland listened with deep interest to the suggestions of Mr. Eaton, which fell in with his own convictions and wishes. His energetic mind and sanguine temperament enabled him to overlook all immediate obstacles, and to see beyond them a course of useful and successful exertion. In short, Mr. Eaton found what he had been seeking for eight years-a leader able and willing to introduce his plan to public notice and successfully to work it out.*

The first council that was called together upon the subject consisted, in addition, of Rev. W. Vidler, Rev. John Simpson† and Mr. Marsom. Mr. Aspland, with the concurrence of the friends present, proposed the printing of Mr. Eaton's plan. It appeared accordingly in the "Universal Theological Magazine" for Sept. 1805, Vol. IV. p. 127, under the title of "An Address to Unitarian Congregations."

In his Address, the author laments that the Unitarians have adopted so few of those active measures which the experience of other Christian denominations recommended. The efficacy of popular preaching is dwelt upon, and the authority of Dr. Priestley," that great friend of truth and patron of religious inquiry," is adduced in favour of popular plans for disseminating Unitarianism. The argument is somewhat embarrassed by the doubtful position, that "the poor can best instruct the poor." The writer proceeds to say that many friends and advocates of pure Christianity were rising up whose labours needed pecuniary support. "Whatever is done for those who have been regularly educated for the ministry, and who by change of sentiments become Unitarians, it is not recommended that they who now follow any manual labour should be taken from that sphere of usefulness. Nothing more is intended than that such assistance should be given as would indemnify them for unavoidable loss of time, enable them to fit up a place of meeting and support its expenses, and give encouragement to all prudent exertions.'

The "Address" succeeded in exciting considerable attention. In the

It is to be regretted that Mr. Aspland's repugnance to seeing his own name and conduct unnecessarily dwelt upon in the pages of his Magazine, induced him to strike out of Mr. Eaton's narrative (Mon. Repos., XX. 480) that portion which related to his own share in originating the Unitarian Fund. But the writer more than once received from Mr. Eaton's lips an account of the matter. He always spoke with gratitude of the generous support his plans received from the young minister of the Gravel-Pit chapel.

† Mr. Simpson was a very worthy minister among the General Baptists. He was a native of Yarmouth, and became an associate and intimate friend of John Wesley. After a successful ministry of some years among the Methodists at Yarmouth and Lowestoff, his mind became unsettled on the subject of the influences of the Spirit. On communicating his difficulties to Mr. Wesley, that penetrating chief pithily said, "Samson, the Philistines are upon thee-escape for thy life!" His opinions were finally Unitarian. He was afternoon preacher at Worship Street for about fourteen years. He published, in 1802, “Plain Thoughts on the New-Testament Doctrine of Atonement." He lived many years at Hackney. His life was protracted till his 92nd year, when he died, Oct. 14, 1824, leaving many descendants. One of them is the present zealous minister of Chatham, the Rev. J. C. Means.