cally inculcating those doctrines on the attention of their hearers, as forming the essentials of Christianity. I cannot help thinking, that missionaries can hardly do better even in the present age than to imitate the apostles in that respect as well as in others. If indeed the assertions of some distinguished Trinitarians be correct, that the unscriptural terms now used by them have become necessary for selfdefence against philosophy and metaphysics, it would appear at first sight quite unnecessary to use those terms when preaching the Gospel to unlearned and isolated nations. I do not think that any thing I have stated myself to have taught the Borneots, can be justly characterized as an attempt to impose on the well-disposed natives in what concerns their everlasting salvation;' and if I were to admit that Unitarians do not, generally speaking, exhibit so much zeal in the propagation of their sentiments of Christianity, as certain descriptions of Tri

nitarians display; yet I cannot help regarding the assertion that Trinitarianism is the only form of Christianity ever likely to be introduced into Borneo,' as being of a very temerarious complexion. I became an Unitarian in consequence of my own unassisted scrutiny into the truth of Christianity and of Trinitarianism. It cannot, therefore, be confidently affirmed, that no other person of greater talents and more ample information than I possess, may not do so likewise; nor how far it may please Divine Providence to afford them opportunities for spreading their sentiments is beyond our ken at this moment. 5. Humanus

would seem to imply, from the mode of expression employed by him, that I voluntarily quitted Borneo, without waiting for the return of the native chief and his sons. But if he will reperuse the Remarks, he will find it mentioned therein that I was compelled to quit the coast by the change of the monsoon occurring in their absence. However, I did bring one of the chiefs of the Aborigines to England, and have conveyed him back again to his own country, in possession of (at all events) better impressions of Christendom than he would have received from his Mahometan neighbours.

"In conclusion, I have to assure Humanus, that I do most cordially join

in the evangelical hope expressed by him that the Borneots may soon have the advantage of being instructed by persons better qualified' than I am 'to demonstrate that God is Love and a loving Father over all his works;' and differing from him in believing, as I do most decidedly, that any form of Protestant Christianity at all events is immensely better than Heathenism, I will always gladly render every assistance in my power, either by information or otherwise, to facilitate the sending missionaries of any Christian denomination to Borneo. Nor ought such a measure to be long delayed, because Mahometanism is by means of force or fraud rapidly extending itself in that country, and it is always found extremely difficult to convert persons from that religion. "J. C. R.

Mr. Samuel Tickner, after being ejected by the Act of Uniformity from his people, who were some of the most the parish church, "continued with wealthy in the parish, preaching constantly to them, but rarely in time of public service." By his ministry, the congregation of Presbyterian Disdoubtless, the foundation was laid of Rev. Joseph Porter is the next minissenters established in the place. The

ter whose name I meet with. How

long he was at Alcester, where he brought up young men to the ministry, as well as officiated as pastor to the congregation, does not appear. He died in the year 1721, aged 62. The present meeting-house was built in that year, and Mr. Porter was expected to preach upon the opening of their new place of worship, but alas! death disappointed their hopes, and removed the venerable man from the scene of

This communication was sent to us

in May 1820; but was mislaid at the time. Our correspondent will, we trust, accept this apology for its late appearance. ED.

† See Noncon. Mem.

his labours. On the right hand of the pulpit, on a neat marble monument, is the following inscription to his memory:

M. S.

Clariss. viri Josephi Porter, V.D. M.
Qui magnâ virtutis et scientiæ laude
Singulari pariter, animi modestia
Inclaruit.

Auditores fidei suæ commissos
Literarum cognitione auxit,
Integris moribus imbuit,
S. S. scripturæ preceptis
Sedulo instituit.

Et Ipse ita moratus, ut illa postulant
Disciplinam etenim suam

Non ostentationem Ingenii sed legem vitæ

Putavit.

Summæ fuit Pietatis in Deum,

Suavitatis in suos,
Fidelitatis in amicos,
Humanitatis in omnes.

In Christo obdormuit Aug. 24°.
A. D. 1721. Etatis 62o.
Thess. iv. 14, (in Greek).

Mr. Porter was succeeded by Mr, Richard Rogerson, from Coventry, in the year 1723, who continued at Alcester till he removed to Newcastle, about the year 1733, to succeed Dr. Lawrence. (Mon. Repos. Vol. VI. pp. 587, 723.)

The next name I meet with is the Rev. George Broadhurst, who probably succeeded Mr. Rogerson. He died at Alcester in August 1775, having resigned the ministry a year or two before, through ill health. He was the son of the Rev. Edward Broadhurst, of Birmingham, a posthumous volume of whose sermons was published in the year 1733. Mr. Broadhurst's place was filled by the Rev. Benjamin Evans in the year 1774, who removed to Stockton, in Durham, in 1785, where he still resides; and though he has resigned the ministry some years, he is enabled to give temporary assistance to his old congregation, who have been lately relieved, by the decision of a court of justice, from the apprehension of being deprived of their meeting-house by the same illiberal spirit which was exhibited in the Wolverhampton case. Mr. Evans was born on the beautiful banks of the river Tivy, near Newcastle Emlyn, of a very respectable Dis. senting family, much esteemed in that neighbourhood; and was educated at Carmarthen under Dr. Jenkins. He was succeeded at Alcester, in 1785,

by the Rev. Benjamin Maurice, who died in the year 1814, of whom see some account in Mon. Repos. Vol. IX. p. 144.

The congregation, during the latter part of Mr. Maurice's time, through deaths and other causes, had become very small. The place was shut up for a few years, but about two years ago, Mr. John Hancock, a young man an inhabitant of the town, engaged to conduct a religious service on the Lord's Day with the few that attended, which he has contiuued ever since; and from July in the last year, Timothy Davies, from Evesham, has regularly supplied in the evening at Alcester, after two regular services in his own place, the distance being ten miles, The congregation is considerably increased, and the prospect is promising. A Sunday School has been lately esta blished. The debt incurred in making new deeds and repairing the place, about two years ago, is almost paid off through the aid of the Unitarian and Fellowship Funds. What might not be done if these funds were to become general! A few donations more would relieve from the debt, and render the interests of Unitarianism at Alcester essential service.

THE remarks of your respected Monthly Repository for January, p. 8,) on the evident inconsistency of the language employed by Calvinists and Trinitarians with the general style of the New Testament, are highly important, and well deserve the consideration of every inquirer after truth. It is, as he states, "well known," that the Received Version of the last verse in the fourth chapter of Paul's Epistles to the Ephesians is incorrect. What consistency or com mon sense is there in this Version, which represents the apostles as enforcing the culture of amiable affection and the exercise of a forgiving spirit, not by reference to the free, unpurchased mercy of God, but as a duty founded on the scheme of satisfaction? It is most evident that if God forgive us only for the sake of Christ, (in consideration of his having suffered the punishment of human transgression,) and if we are to forgive one another,

Scriptures is disgraceful to the heads of the church, who ought surely to see that the King's Printer (though called printers on the title-page, they are but one firm, and it is presumed that the patent runs in the singular number) and the delegates of Oxford and Cambridge, who enjoy with him a concurrent monopoly, do their duty, and do not palm a spurious Bible upon the country. The hardship is great to the public, since the patentees absolutely prevent any other Bible being printed, under very heavy penalties. Even the Bible Society must take the copies, however corrupt, provided by the monopoly-printers.

From a trial in the Court of Session at Edinburgh, on the 7th of March last, (The King's Printer for Scotland v. Manners and Miller, and others, Booksellers in Edinburgh and Glasgow,) it appears that an individual has a like monopoly in Scotland, and that the operation of his patent commenced so lately as 1798. The appeal to the Court of Session was to decide whether he could keep the English patentees out of the Scottish market; and the judgment of the Court interdicts the sale and importation of Bibles or the other standards of the Church printed in England, without the sanction of the Scottish patentees.

The monopoly rests, as we learn from the argument in the Court of Session, on the Royal Prerogative; and the plea for it is, that it is necessary that the King should have this exclusive right in order to secure to his people the Scriptures in a correct and pure text. But if the monopoly instead of securing, defeats this end, as it certainly does, the argument is void; and the King cannot be supposed to wish for a prerogative that is a hindrance to sacred literature and an annoyance to the people.

Our opinion decidedly is, that this is a fit matter to come before Parliament by petition. The managers of the Bible Society would perhaps be the most suitable persons to take up the question; but if they hesitate, on the ground of prudence, there would be great propriety in the ministers of

religion of various denominations pursuing the object. A committee might be appointed to draw up a table of errors in the various editions, on which to found a complaint. It cannot be that, with this before their eyes, the legislature would quietly allow the evil to remain.

For obvious reasons, the question should not, in the first instance, at least, be made one of profit and loss; though the booksellers would probably be able to shew that the monopoly is injurious to trade, and a burden upon the public who are the purchasers.

.

(The reader is referred for a few other errata in various editions of the English Bible, to a paper in our last volume, XVII. 692.)

GLEANINGS; OR, SELECTIONS AND REFLECTIONS MADE IN A COURSE OF GENERAL READING.

No. CCCCII.

Whig and Tory done into Latin. IN Dr. Adam Littleton's "Latine Dictionary," there are, in the "English Latine" part, the words Whig and Tory, with their corresponding Latin terms. The witty lexicographer, (for he shews wit at least in his sermons,) evinces that in Charles the Second's days, a court-chaplain had a proper abhorrence of a Whig, though he was not yet instructed to praise outright a Tory.

"A Whig. Homo fanaticus, factiosus.

"Whiggism. Enthusiasmus, perduellio (high treason!)"

"A Tory, bog-trotter or Irish robter. Praedo Hibernicus.

"A Tory, opposed to Whig. Regiarum partium assertor."

The edition here quoted is the 4th, (4to.) 1703, said in the title-page to be improved from "a large MS. in three volumes of Mr. John Milton.” Whig and Tory had come up in the days of the poet, but we may acquit him of turning them into the above Latin.

ART. I.-Memoirs of the Life of the late Mrs. Catharine Cappe. Written by Herself. 8vo. pp. 484. Longman & Co. 1822.

HE late Mrs. Cappe was well

quent interesting communications to this magazine, and the principal events of her life are familiar to them, being in some measure disclosed in her lively description of the critical scenes of the lives of Mr. and Mrs. Lindsey, (III. 637 and VII. 109,) and more fully and methodically related in the biographical sketch of her, (XVI. 494-496,) drawn up by a valuable correspondent soon after her decease. It is not our intention, therefore, to follow her Memoirs, step by step, but merely to select a few extracts, and to make now and then a remark suggested by the subject.

The qualifications for writing one's own life are self-knowledge, the result of self-examination and watchfulness; courage to expose one's own secret motives and failings; and such a degree of imagination as shall suffice to connect oneself intimately with persons, places and passing events. These endowments will appear to advantage in proportion to the number and importance of what are called incidents in the life described. Elegance of style is the only thing further wanted to make auto-biography perfect. The last property Mrs. Cappe's Memoirs can be scarcely said to possess, but they are written with a simplicity and candour which are near akin to elegance, and which operate upon the mind of the reader as an indescribable charm. In the earlier chapters, at least, the history is full of variety. The imagination of the writer is seen in combining events and working them into agreeable stories. There is no concealment of any feeling or design. And the analysis of her sentiments on almost every important occurrence of her life, shews that she was accustomed to reflect upon herself habitually, and to regulate even her thoughts and affections by a fixed standard of morals. Her standard was Christianity. She

was a practical disciple of Christ, and eminently pious and devotional. In her Memoirs, she recurs perpetually to the agency of the Divine Providence, and if we should concede to a some

stern in a

ed number of a respectable periodical work, (The Inquirer,) that her religious feelings are sometimes obtruded upon trivial occasions, we must yet, knowing as we do her sincerity and guilelessness, contend that her habit of turning every event to a moral and spiritual account was the natural result of her strong and lively faith in the universal and perpetual government of the Almighty. In one respect, the excess (if such it must be reckoned) of her religious phraseology is a great advantage, as it proves that no error can be greater or more unjust to the persons to whom it refers, than the popular one of the incompatibility of a rational creed with warm devotional sentiments. Nay, in this instance, we see there ligion of the heart in exercise, not in spite of the Unitarian faith, but but reckon this volume, remote as it in consequence of it; and we cannot is from the spirit and style and form of controversy, as directly calculated to subdue prejudice, to awaken inquiry, and eventually to make proselytes to the faith of the writer.

Mrs. Cappe was the daughter of the Rev. Jeremiah Harrison, and was born on the 3rd of June, O. S. 1744, at Long Preston, in Craven, Yorkshire, the living of which her father held, together with that of Skipton, in the neighbourhood; both having been presented to him by the College of Christ Church, Oxford, in which he had been

trict in which was the place of her nativity:

educated. She thus describes the dis

"This part of Yorkshire, at the time of which I am speaking, was insulated from the rest of the kingdom; not so much by its high mountains as by its riage could ascend its rocky steeps; the almost impassable roads. No wheel-carcarriers from Richmond to Kendal conveyed their goods in packs upon horses; and I well remember that one of my earliest pleasures was to listen to the