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subject you refer to, it will be easy for me to remove all anxiety from your mind on the account of it, by stating what is the actual situation of commercial concerns with us now; for, I suppose, I could not by any exertions obtain even a chance of placing him in a tolerable situation in these towns. But I fear, my ——, that your mind in the present state of it will not be much easier if he goes any where else. Believe me, it is not our having our will in this or in that circumstance of life, that will give peace and satisfaction to the mind. It is the mind itself being so enlightened as to the dispensations and ways of God, as will keep it steady and at rest, let what ever storms arise and whatever evils threaten to assail us. True views of God, above all such as are freed from superstition's yoke, the most galling of all, can alone serve as ballast for the man amidst the trials and fears which he meets with in this state of preparation for a better world; and I sincerely pray to your God and mine, that you may be permitted to know and to delight in these in the same high degree that your friend and does.
répare environ tous les vingt ans, mettez, l'un portant l'autre, les temps les plus peuplés avec les moins peuplés, il se trouve qu'à ne compter que six mille aus depuis la création, il ya déjà 300 fois 947 millions de damnés. Če calcul meritoit bien les larmes de Henri quatre.
Let the same mode of calculation be applied to our self-called elect.
Evesham, January 25, 1819. PASSAGE in the obituary of Mr. Thomas Thomas, of Llandissil, [XIII. 770,] appears to require a little explanation. It is this: "In this respect," of not bequeathing a legacy for the support of religion, "the great and good man, D. J. Rees, was no exception to the generality of our friends. The cause would have derived no small comfort and encouragement, if, when his most important influence was withdrawn, a small part of his property had been devoted towards compensating, in a little measure, for the loss which in himself the society has sustained. Mr. Thomas thought of the interest of truth when he was bid to consign it to the care of those who yet survive." If the expression, “Mr. Thomas thought of the interest of truth," was meant to insinuate that D. J. Rees was indifferent about it in his last hours, I am anxious, without loss of time, to contradict the insinuation; and to bear my testimony to the truly Christian and enviable posture of mind with which these departed worthies gave in their accounts, as they resigned their breath, into their Maker's hands. I had the happiness of their friendship for many years; and Providence so ordered, that I had the painful satisfaction of personally attending on one, the last fortnight, and on the other, the last week of his mortal course. With both I had interesting conversation about their temporal as well as spiritual concerns; and can assure your Corresdent that in neither was wanting an ardent zeal for the truth of the Unitarian faith, perfect satisfaction with its consolations in the face of death, and a full, though modest, confidence in a happy resurrection to immor, tality. Being myself, for two days previous to the dissolution of D. J.
Rees, in an incipient state of the destructive malady, which deprived the world of his most important services, I could not be with him as much as I wished; and consequently lost much that was most interesting and improving. One saying of this excellent man to his beloved partner, in the immediate prospect of death, is worthy of being recorded. "If it please God," said he, "I should wish to live a little longer, principally for these reasons: that I may be of further help and comfort to you; that I may continue my assistance to others who need it; and that I may farther improve my own character. But if God ordains otherwise, I am willing. I go to meet my heavenly Father with as much composure and confidence as if I were going to meet my earthly father." Farewell, good and happy spirit! May our next meeting be with the holy Jesus at the right hand of our common Father! May I die the death of the righteous, and may my last end be like his."
With a similar state of mind my young friend, Mr. Thomas, slowly descended to the verge of the grave. I shall never forget with what ardour and ability he defended the Unitarian doctrine a few days before his dissoJution; when he could with difficulty command breath to give utterance to his labouring mind. As the present writer and another friend were at an inn, waiting his return for the last time from his physician, a stranger came in, of a clerical appearance and deportment; who, upon our friend's coming, was much struck at his extreme feebleness and sensible conversation. Being asked how he felt, my friend replied, "very much exhausted. This, I believe, is the last time I shall see this place. Every body remarked behind me, as I was coming along, that I was almost gone." Being desired not to let such remarks disturb him, he replied, "Oh, they do not disturb me at all. They rather give me a little pleasure, as they shew some sympathy in those who make them." Upon which the stranger, being "apt to teach," with much amiableness said, "Dear Mr. Thomas, there is no loss for this world, if you possess the necessary preparation for the next." "What preparation," replied our friend, "do you deem ne
cessary?" The stranger answered, "To see your lost state by natureto have an interest in the merits of the Saviour and to feel the applying influence of the Spirit." Our exhausted friend paused and reflected; and after some remarks from the others present, resumed, "If your represen tation be just, what has a poor fellow in my situation to do? I have lived now for many years with death continually in my view, and having nothing to do but to prepare for it. But I cannot command supernatural influences. I have used my utmost endeavours to know the truth. I have spared no exertion of my powers to understand my Maker's will. I can never believe as you do." "Can't you believe that you are a lost sinner by nature ?" "A sinner 1 am, but not by nature." "Don't you believe that you fell in the first transgression, when Adam ate the forbidden fruit ?” "I did not eat of that fruit; nor could I ever reproach myself with any part of that transaction." "O, the Lord has not opened your eyes." "If it is so, that I cannot help." "Can't you pray?" "I do always pray that I may know the truth, that my sins may be forgiven, and that I may be saved. But, by your doctrine, I cannot pray to any good purpose without that superuatural influence which I cannot command." The stranger, being now called to supper, got up, and with the appearance of the sincerest regards took our departed friend by the hand, and said, " Well, dear Mr. Thomas, I wish with all my heart that you may have the necessary faith and be saved." The exhausted Christiau, with visible effort, collected his remaining strength, and with the most commanding gravity, looked his well-wisher earnestly in the face, and said, “Sir, Ithank you; but if your representation be correct, it would be infinitely better for me, if you were my God instead of him who is." This remark, coming with all the solemnity and earnestness of a man's nearly last breath, was such as the good-natured stranger was evidently unprepared to expect or to answer. He paused, and with visible emotion replied, "No, dear Mr. Thomas, he is infinitely better than I."
"That cannot be," replied our friend," or your representation must
be wrong. For you say you sincerely long-entertained opinion, that such wish that I may be saved, therefore, legacies are ultimately more a detriif you had the power you would save ment than support to the cause of me. Now, God has the power, but pure religion. He had often remarked wants your good will, or your doctrine and lamented that the trustees of such must be wrong." Here the matter testamentary grants too commonly rested; and these temperate and abuse their trust, and exercise unbefriendly disputants parted to meet uo coming authority in the church of more before the great day, when their Christ; that such endowments are differences will be decided, it is hoped, often "a bone of contention," a source to their mutual satisfaction. of mutual jealousy and ill will; and that among congregations in general, that religion which costs but little, is seldom highly valued. He remarked, on the other hand, that where there is a proper regard for religion, where it is once tolerably established, men exert themselves to support it; and that this exertion itself is a valuable means of satisfaction and improvement: for, as men from habit are careful to well-apply their meaus, they will be more likely to see that their minister be worthy of their contributions, and more anxious to secure a return in their own improvement. My amiable young friend might not have these views, but they are well known to have been D. J. Rees's; and these excellent persons may have manifested equal regard for truth; the one by withholding what he thought inexpedient, and the other in bequeathing what he considered beneficial. At any rate, let those who ever maintained the unbroken harmony and affection of father and son in life, be not divided in death; for their pious and enlightened friendship will again, I am persuaded, transcend the deformity of the grave and flourish in immortal bloom when death shall be no more. Then shall those hearts in which their memory is now embalmed, which emulate their excellences, while they melt at their recollection, be again revived and gladdened with the renewal of their friendship, and shall for ever beat in unison with theirs, through the everprogressive career of uninterrupted and endless improvement.
Other accounts of the above nature would occupy too much room. It is hoped that these are sufficient to shew, that neither of my dear departed friends wanted a due regard for their professed views of Christian truth. But the explanation which I intended to offer, why that truly great man D. J. Rees, did not, like his young friend Mr. Thomas, bequeath a sum for the support of religion where he belonged, must be grounded on their very different circumstances, and the well-known views of the former as to the ultimate tendency of such legacies. Although I am willing to hope, that the able writer of the obituaries did not intend to make an invidious comparison, and accuse David Jenkin Rees of indifference to truth when leaving the world, yet, as I think many would be very ready to avail themselves of your Corres pondent's antithetic language to countenance that idea, I must assure your readers that it is altogether unfounded, and ascribe the blamed neglect to its proper causes. Mr. Thomas was a single man, of about 30, having no near relations dependent upon him, or likely with increased means, to supply his place in the society. D. J. Rees was a married man of about fifty-six, having, besides his justlyendeared partner, many other near relations greatly dependent upon him, and, with increased means, likely to be very helpful to the cause which was ever most dear to his heart. He would not deprive them of the pleasure and advantage of voluntarily aiding that cause, by putting the means into the hands of others, who would solely do it as a duty, devoid of such pleasure and satisfaction. Our excellent friend had so high a relish
cence, that he would take no step to deprive others of it. He had his reasons, whether just or false, for his
me on reading your last Number, are at your service.
Page 1, col. 2, ad fin. Iu one of
the opportunities which I too seldom enjoyed of Dr. Cogan's conversation, he told me that he had for a fellowstudent, at Leyden, Dr. Vanderkemp, who died a few years ago, on his Mission to the Cape. Dr. V. left the University before Dr. C,, and became an officer in the Dutch cavalry, though afterwards he resumed the study of medicine, I think, at Edinburgh.
I once passed a day with Dr. Vanderkemp, about twenty years ago, in London, when he was preparing for his mission. He discovered obliging, unassuming manners, and had an air of gentleness; such as would have inspired confidence, on meeting him in a desert. Knowing that he held a strange opinion, for a sincere Christian as I believe he was, respecting the historical evidence of the Scriptures, I introduced the subject, when he ridiculed that evidence as severely as his politeness would allow, fully adopting the sentiments, and very nearly the phraseology of the Author of Christianity not Founded on Argument. He said, indeed, in plain terms, that every man of sense must be an unbeliever, till he received a divine impression on his mind that Christianity was true; the only ground on which he professed to be a Christian. If my memory serves me, the late Mr. Towle, on account of this notion held by Dr. V., objected to the zealous countenance which he received from the Calvinists.
Page 15, col. 1. I am persuaded that whatever illiberality the late Sir Samuel Romilly may have appeared, once at least, to have sanctioned as an Advocate, Dr. T. S. Smith has well described his views of religious liberty. Just after reading that page, I discovered what I had not observed before, and was gratified by the coincidence, that the article Tolerance, in L Encyclopédie, was written by a Romilly. He is named M. Romilly le fils. You will, I am persuaded, readily allow me to quote the following passage:
"Cessez donc, persécuteurs, cessez encore une fois, de défendre cette vérité avec les armes de l'imposture; d'enlever au Christiauisme la gloire de ces fondateurs; de calomuier l'Evangile, et de confondre le fils de Marie avec l'enfant d'Ismaël; car enfin de quel droit en appelleriezvous au premier, et aux moyens dont
il s'est servi pour établir sa doctrine, si vous suivez les traces de l'autre ? Vos principes mêmes ne sont-ils pas votre condamnation ? Jesus, votre modèle, n'a jamais employé que la douceur et la persuasion; Mahomet a séduit les uns et forcé les autres au silence; Jesus en a appellé à ses œuvres; Mahomet à son épée. Jesus dit: voyez et croyez; Mahomet : meurs ou crois. Duquel vous mon. trez-vous les disciples?" L' Esprit de L'Encyclopédie. A Geneve, 1772, VI. 266. (Persecutors, benceforth forbear to defend the truth with the arms of imposture; to take from Christianity the glory of her founders, to calumniate the gospel, and to confound the son of Mary with the offspring of Ismael. And, indeed, by what right can you appeal to the former, and to the means he employed for the establishment of his doctrine, while you make the other your example? Your own principles, will they not condemn you? Jesus your model employed only gentleness and persuasion. Mahomet deceived some, and forced others into silence. Jesus appealed to his mighty works, Mahomet to his sword. Jesus said, see and believe; Mahomet, believe or die. Of which then will ye prove yourselves the disciples?)
Page 17. I am able to make the few following corrections in the first list, (which is exact as to numbers,) from a pamphlet now before me, entitled, "An Authentic Account of several things done and agreed upon by the Dissenting Ministers lately assembled at Salters' Hall Viz. 1. Advices for Peace, &c. With a List of the names of those who have Subscribed them.
2. The Letter, sent with the Advices to Exeter. S. Reasous for not Subscribing, as some of their brethren did, the Paper offered to them ou March 3, 1718-9," p. 11.
Josh. Oldfield, D. D. Moderator, p. t. [pro tempore].
Thomas Leavenby. Leavesly.
Clerk Oldsworthy. Oldsworth.
Matthew Kendall. Randall. To this list is added, (p. 12,) “There are several of our brethren consenting
with us in these advices, who desire we would signify so much to the world, though they have not here subscribed their names.
Immediately following this pamphlet, in a volume of Tracts, is "A Letter to the Rev. Mr. Tong, &c. "By a Layman," (in MS. Samuel Sanders,) 1719. This Letter is by one of those Nonconformists who objected to the demand of ministerial subscription. They called themselves Lay-Christians. In an Appendix, is a paper, (p. 81,) containing their sentiments "touching the methods of healing the present divisions among Protestant Dissenters." On a blank page some early possessor of the pamphiet, who evidently resented this lay interference, has written,
"The names of some of the laycanon makers are as follow:
Sir George Caswel
Samuel Browning Thomas Abney Sir Gregory Page." Page 22, Note t. To this coin Raleigh alludes in his Pilgrimage, where he speaks of
Heaven's bribeless hall, Where no corrupted voices brawl, No conscience, molten into gold, No forg'd accuser, bought or sold, No cause deferr'd, no vain-spent journey, For there Christ is the King's attorney, Who pleads for all, without degrees, For he hath angels, but no fees.
Page 32, col. 1, line 6. Villers, Author of "An Essay on the Spirit
and Influence of the Reformation by Luther," which obtained the prize from the National Institute. An English translation was published in 1805. Under Italy he mentions (p. 163) "the two Socini, #atives of Sienna," among those "who took a liking to reform," and "went into other countries, where they might adopt it at ease." Under Poland, (p. 164,) he says, "The two Socini, uncle and nephew, but particularly the latter, made a great number of proselytes here, and founded the sect which bears their name; a sect which has spread very much in Poland, the principle tenet of which is to honour Jesus Christ as a sage sent by God, but not as one of the persons of the Divinity itself."
J. T. RUTT.
GLEANINGS; OR, SELECTIONS AND REFLECTIONS MADE IN A COURSE OF GENERAL READING.
Real Heresies of Priests in the Thirteenth Century.
At the very time that these friars were setting the example of the most infamous vices, they appear also to have originated the most sacrilegious heresies. The Mendicants not only continued to cry up their innumerable antiquated visions, but invented new ones still more absurd, which they continued to have revealed, sworn to and believed. The University of Paris was for several years agitated, Europe scandalized, and the Vatican occupied, without knowing how to extricate itself, with a long trial of the Dominicans, for a singular attempt, aided by a Franciscan fauatic, to substitute the prophetic visions of the Abbé Joachim, with some supplements of their own, for the New Testament. Matthew Paris, either from not being exactly informed of what was passing abroad, or not daring to state all he knew, speaks of this circumstance only in general terms: "They preached," says he, "commented and taught certain novelties, which, as far as they were known, were considered mere ravings, and reduced those into a book which they were pleased to style The Everlasting Gospel: with certain other things, of which it would not be wise to say too