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Introduction Notes Introduction 1. For a detailed account of Johns’s friendship with the Hazlitts, see Ernest J. Moyne, ed., The Journal of Margaret Hazlitt: Recollections of England, Ireland, and America (Lawrence, KS, 1967), 23–6 (hereafter JMH). 2. John Seed, Dissenting Histories. Religious Division and the Politics of Memory in Eighteenth-Century England (Edinburgh, 2008), 8. 3. John Johns, The Season of Autumn, as Connected with Human Feelings and Changes, A Sermon Occasioned by the Death of William Hazlitt (London and Exeter, 1830), 14–17. 4. John Kinnaird, William Hazlitt: Critic of Power (New York, 1978), viii–ix. 5. David Bromwich, Hazlitt: The Mind of a Critic (Oxford and New York, 1983), viii. 6. Duncan Wu, William Hazlitt: The First Modern Man (Oxford, 2008), xxii–xxiii. 7. See Uttara Natarajan, Hazlitt and the Reach of Sense. Criticism, Morals, and the Metaphysics of Power (Oxford, 1998); Uttara Natarajan, Tom Paulin, and Duncan Wu, eds, Metaphysical Hazlitt: Bicentenary Essays (Abingdon, 2005); and Marcus Tomalin, Romanticism and Linguistic Theory: William Hazlitt, Language and Literature (Basingstoke, 2009). 8. Herschel Baker, William Hazlitt (Cambridge, MA, 1962), 3–36; Ernest J. Moyne, ‘The Reverend William Hazlitt and Dickinson College’, Pennsylvania Magazine, 85 (1961), 289–302; ‘The Reverend William Hazlitt: A Friend of Liberty in Ireland during the American Revolution’, William and Mary Quarterly, 21.2 (1964), 288–97; and JMH. 9. Tom Paulin, The Day-Star of Liberty: William Hazlitt’s Radical Style (London, 1998), 10. 10. Duncan Wu, ‘ “Polemical Divinity”: William Hazlitt at the University of Glasgow’, Romanticism, 6 (2000), 163–78; ‘William Hazlitt (1737–1820), the Priestley Circle, and The Theological Repository: A Brief Survey and Bibliog- raphy’, Review of English Studies, 56/227 (2005), 758–66; ‘William Hazlitt (1737–1820) and the Monthly Repository: New Attributions’, Charles Lamb Bulletin, 136 (2006), 133–43; ‘The Journalism of William Hazlitt (1737–1820) in Boston, 1784–5: A Critical and Bibliographical Survey’, Review of English Studies, 57.229 (2006), 221–46. 11. Jon Mee, Conversable Worlds: Literature, Contention, and Community, 1762–1830 (Oxford, 2011), 239–77. 12. J.D. Bowers, Joseph Priestley and English Unitarianism in America (Univer- sity Park, PA, 2007); J. Rixey-Ruffin, A Paradise of Reason: William Bentley and Enlightenment Christianity in the Early Republic (Oxford and New York, 2008). 13. H.W. McLachlan, ‘The Old Hackney College, 1786–96’, TUHS, 3.3 (1925), 185–205; H.W. Stephenson, ‘Hackney College and William Hazlitt 1’, TUHS, 168 Notes 169 4.3 (1929), 219–47; and ‘Hackney College and William Hazlitt 2’, TUHS,4.4 (1930), 376–411. 1 William Hazlitt (1737–1820) and the Unitarian Controversy 1. Hazlitt, Works, VIII, 12–13 [Table Talk]. 2. George Thatcher, ‘A Letter to the Editor, from His Friend’, preface to Bereanus Theosebes [William Hazlitt], A Discourse on the Apostle Paul’s Mys- tery of Godliness Being Made Manifest in the Flesh (Falmouth, ME, 1786), 3. Thatcher, an ardent Unitarian, strongly encouraged the publication of Hazlitt Sr’s 1786 Discourse. 3. Letter of 1 June, 1782; see Richard Price, The Correspondence of Richard Price, ed. D.O. Thomas and Bernard Peach, 3 vols (Durham, NC, 1983–94), II, 126–7. 4. Theophilus Lindsey, The Letters of Theophilus Lindsey (1723–1808),ed.G.M. Ditchfield (Woodbridge, 2007), 528. 5. Arminianism refers to the theology of Jacob Arminius (1560–1609) and his followers. They argued that human free will is compatible with God’s sovereignty and, in doing so, strenuously rejected the Calvinist doctrines of Predestination and Election. 6. See Anne Skoczylas, Mr Simson’s Knotty Case: Divinity, Politics, and Due Process in Early 18th-Century Scotland (Montreal, 2001), 29–70. 7. Thomas Davidson Kennedy, ‘Leechman, William (1706–1785)’, ODNB, online edn (accessed 26 November 2010). 8. George Bennett, The History of Bandon (Cork, 1869), 440. 9. Bennett, The History of Bandon, 440. 10. The Treaty of Paris was signed on 3 September 1783. One of the signatories, Benjamin Franklin, was an acquaintance of Hazlitt Sr; see JMH,5,38. 11. Hazlitt, Works, XVII, 110 [Uncollected Essays]. 12. JMH, 102. 13. Monthly Repository of Theology and General Literature, 25 (1820), 677. 14. JMH, 56, n. 145. 15. Rixey-Ruffin, A Paradise of Reason, 92, 95. 16. Bowers, English Unitarianism in America, 50. 17. Andrea Greenwood and Mark W. Harris, An Introduction to the Unitarian and Universalist Traditions (Cambridge, 2011), 55–6. 18. William Carew Hazlitt, Four Generations of a Literary Family, 2 vols (London and New York, 1897), I, 269–70 (hereafter FG). 19. ‘House of Lords Journal, Volume 11: 18 February 1663’, Journal of the House of Lords: Volume 11: 1660–1666 (1767–1830), 478–9, online edn, http:// www.british-history.ac.uk/report.aspx?compid=14289 (accessed 7 August 2013). See also Geoffrey F. Nuttall, ‘The First Nonconformists’ in From Uni- formity to Unity, 1662–1962, ed. Geoffrey F. Nuttall and Owen Chadwick (London, 1962), 149–89 (151). 20. The Corporation Act stipulated that those who were elected to a Corpora- tion or who served in office were required to take communion according to the rites of the Church of England. The Test Act required the same of those 170 Notes who assumed any kind of civic or military office. Other anti-Dissenting leg- islation of the period included the Conventicle Act of 1664, prohibiting unauthorised religious meetings of more than four persons, and the Five Mile Act of 1665, which required Dissenting ministers to take an oath of allegiance before teaching, or coming within five miles of a city or corporate town or borough. 21. Hazlitt, Works, VII, 240 [Political Essays]. 22. In the strictest sense, nonconformists were not prevented from attending the English universities. They were, however, discouraged from doing so by the requirement to subscribe to the Thirty-Nine Articles of the Church of England at matriculation at Oxford and at graduation at Cambridge. Some nonconformists circumvented these disabilities through the practice of occasional conformity, by taking Anglican Communion when necessary. 23. David L. Wykes, ‘The Contribution of the Dissenting Academy to the Emer- gence of Rational Dissent’, Enlightenment and Religion: Rational Dissent in Eighteenth Century Britain, ed. Knud Haakonssen (Cambridge, 1996), 99–139 (101). 24. A Dissenter [Anna Letitia Barbauld], An Address to the Opposers of the Repeal of the Corporation and Test Acts (London, 1790), 21. 25. Seed, Dissenting Histories, 155–84. 26. John Evans, A Sketch of the Several Denominations into Which the Christian World Is Divided (London, 1795), 73. Quoted also by Daniel E. White, English Romanticism and Religious Dissent (Cambridge, 2006), 10. 27. Seed, Dissenting Histories,2. 28. Priestley repeatedly condemned the early church councils for being the principal source for the corruption of Christian doctrine and practice. In An History of the Corruption of Christianity, 2 vols (London, 1782) he ridiculed the irrational adoption of Trinitarian doctrine: ‘The first general council gave the Son the same nature with the Father, the second admitted the Holy Spirit into the Trinity, the third assigned to Christ a human soul in conjunction with the Logos, the fourth settled the hypostatical union of the divine and human nature of Christ, and the fifth affirmed that, in consequence of this union, the two natures constituted only one person’ (I, 113). For a further account of anti-Trinitarian arguments in the late eigh- teenth century, see Stuart Andrews, Unitarian Radicalism: Political Rhetoric, 1770–1814 (Basingstoke, 2003), 13–21. 29. Stephen D. Snobelen, ‘Whiston, William (1667–1752)’, ODNB, online edn (accessed 25 June 2010). 30. Hazlitt alludes to the Bibliotheca Fratrum Polonorum in his essay ‘On Court Influence’; see Hazlitt, Works, VII, 242 [Political Essays]. For further accounts of the history of European and English Unitarianism see Sarah Mortimer, Reason and Religion in the English Revolution: The Challenge of Socinianism (Cambridge, 2006), 39–62; Michael R. Watts, The Dissenters: From the Ref- ormation to the French Revolution, 2 vols (Oxford, 1978), I, 371–5; and Alexander Gordon, Heads of English Unitarian History (London, 1895). 31. Leonard Smith, The Unitarians: A Short History (Kendal, 2006), 55. See also John McLachlan, Socinianism in Seventeenth-Century England (Oxford, 1951). 32. Joseph Priestley, The Doctrine of Philosophical Necessity Illustrated (London, 1777), 111. Notes 171 33. Priestley, Philosophical Necessity, 356. 34. Francis Blackburne, The Confessional; or, A Full and Free Inquiry into the Right, Utility, Edification, and Success, of Establishing Systematical Confessions of Faith in Protestant Churches (London, 1766), 48. 35. A total of 102 works are listed by John Disney in Short View of the Controver- sies Occasioned by the Confessional and the Petition to Parliament for Relief in the Matter of Subscription (London, 1773). 36. Francis Blackburne, ed., The Works, Theological and Miscellaneous ...of Francis Blackburne, M.A. ...With Some Account of the Life and Writings of the Author, 7 vols (Cambridge, 1804), I, xxxv. Rutherford’s Vindication of the Right of Protestant Churches to Require the Clergy to Subscribe to Articles of Faith was printed in September 1766. 37. The millenarian vein of envisioning universal Unitarianised Christianity was one of the most distinctive features of Priestley’s theology: ‘The great article of the unity of God will, in time, be uniformly professed by all who bear the Christian name; and then, but not before, may we hope and expect, that, being also free from other corruptions and embarrassments, it will recommend itself to the acceptance of Jews and Mahometans, and become the religion of the world.’ History of the Corruptions of Christianity, I, 151. 38. Helen Braithwaite, Romanticism, Publishing, and Dissent: Joseph Johnson and the Cause of Liberty (Basingstoke, 2003), 1–29. 39. Hazlitt Sr was a contributor to Priestley’s journal, see Wu, ‘William Hazlitt (1737–1820), the Priestley Circle, and The Theological Repository’, 758–66.
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