faithfully endeavoured to improve in knowledge and goodness.

"With the members of the Establishment he always lived on the most friendly terms, and was also treated with great civility by several respectable vicars and curates who succeeded each other in Colyton, during his long abode there. In three families he had seen the fifth generation.

"Before his leaving the Academy, J. Cornish published A Serious and Earnest Address to Protestant Dissenters.' The first edition of 750 copies was speedily sold, and a second of 2000 went off quickly, as did a large number of the third edition, and they have long been out of print. The low price of 4d. inclined many to distribute them.

666

A Brief and Impartial History of the Puritans,' price 4d. also, met a favourable reception, 2000 having been sold; about half the number in one year, the rest since.

"In 1775, Mr. Johnson, in St. Paul's Church-yard, who was always ready to encourage publications in favour of liberty, gave J. Cornish five guineas for the copy of a pamphlet entitled, A Blow at the Root of all Priestly Claims.'

"A Letter to the venerable Bishop of Carlisle,' who ardently wished for alterations in the Establishment, both as to the Liturgy and Articles, was particularly noticed in the Monthly and Critical Reviews, in 1777. The good Bishop wished for Reform, but thought Conformity justifiable in those who could not approve all they subscribed to, and yet wished like him for alterations. J. Cornish endeavoured to prove that the most likely way to bring about a Reform would be for all who disliked the terms required, to imitate Mr. Lindsey, Jebb and other worthies, in withdrawing from the Church. No public notice was taken of this letter, but the Bishop, through Mr. Corpe, the Vicar of Seaton, near Colyton, who thought much as Bishop Law did, thanked J. Cornish for the manner in which he had addressed him, but said, private reasons justified his conduct in a way satisfactory to his own mind. To this J. Cornish only replied, that all he tried to prove was, that the reasons presented to the public did not appear to him to justify, on scriptural princi

ples, persons solemnly declaring that they subscribed, ex animo, to what they inwardly disapproved. Much at that time had been written on the subject, and the pamphlet obtained an extensive sale.

In 1780, J. Cornish published a Life of that excellent citizen Mr. T. Firmin. His venerable friend Mr. Towgood wished him to decline the attempt, as tending to revive the Socinian controversy, but on reading it, expressed his approbation of the temper and spirit with which it was written. J. Cornish neither at that time nor since has ever adopted the Socinian scheme, but thinking, with that very competent judge Dr. Kippis, that Mr. Firmin was one of the best men that ever lived, he thought a new account of his Life might be useful, and has some ground to hope its having proved so. The perusal may soften the prejudices of zealous Trinitarians, and excite Christians of every persuasion to activity in doing good. Mr. Lindsey, whose integrity and disinterestedness entitle him to his praise, opposed the circulation of this Life amongst Unitarian Tracts, because it contained some apology for Mr. Firmin's continuing in the Church. His peculiar circumstances might justify what J. Cornish endeavoured to shew could form no rational pretence now. Yet on that account a former Life of Mr. Firmin was circulated, which, whether or no it was so well adapted for general reading and usefulness, those who have perused both are the proper judges. The ingenious Mr. Christie, in a volume of interesting Essays, recommended the book, as did the Monthly Review. The whole edition has long since been dispersed.

"In 1784, J. Cornish printed, by request, a Thanksgiving Sermon, on the Happy Restoration of Peace with America.

"It was in 1783 (1785?) his ‘Attempt to display the Importance of Classical Learning, addressed to the Parents and Guardians of Youth,' appeared. Of this Dr. Knox took very polite notice in a subsequent edition of his valuable Treatise on Education, and it was mentioned with approbation in the Monthly Review. The Messrs. Robinsons took on themselves the risque, and J. Cornish was to have half the profits.

"A Brief Treatise on Divine Manifestations to Mankind in general, and to some in particular,' was printed at Taunton in 1787. Soon after, The Pre-existence of Christ, considered in a Practical View, endeavouring to prove that the Doctrine did not lessen, but gave great additional force to his Example." This was followed by a short Treatise on Evangelical Holiness.' None of these short treatises are now to be procured.

"J. Cornish's beloved friend, Dr. Toulmin, who was candour itself, kindly superintended the publication of these little tracts, though the leading sentiments of them did not quite accord with, and in some particulars materially differed from his manner of expressing himself on these topics.

"A Brief History of Nonconformity, being an enlarged edition of the History of the Puritans, was published in London, in 1797, under the inspection of his valuable friend, Mr. Palmer, of Hackney, so deservedly esteemed for his important services to the cause of religious liberty and Christian piety. This has also been long out of print. A new edition has been proposed, which any one is welcome to set forth who may think it any way calculated to serve the noble cause of religious truth and liberty.

"An intended Life of that real patriot and genuine Christian, Mr. John Lilburne, was announced, but the times became so unfavourable to all publications in defence of civil and religious liberty, that the design was not executed, and by J. Cornish never can. A very just account of this upright man is contained in Vol. VI. of the British Biography, in 10 volumes, 8vo., printed for Mr. Goadby, of Sherborne, and sold by R. Baldwin, in London. This Life might be republished in any periodical work with out any prejudice to the proprietors of that valuable work, which may yet he procured for £2. 13s. 6d., a price far below its value. Mr. Toogood,* a clergyman of eminent worth, and a particular friend of Dr. Toulmin's, materially assisted in recording many of the Lives contained in Mr. Goadby's Biography.

"On the Lord's-day, Aug. 31, 1823,

* See Mon. Repos, XVI. 63 and 77.

J. Cornish, after a comfortable night, arose at six, grateful for the fine appearance of a change in the weather. A violent attack of asthma came on; his faithful domestic was alarmed. His apothecary and many kind friends were soon with him, who thought he was expiring, but in about two hours the violence abated, and in the course of the day Dr. Barnes, the vicar, Mr. Peppin, the curate, and many friends called.

"On Tuesday, September 2, before J. Cornish arose, a second violent attack brought him apparently to death's door, and on Thursday, September 4, a third attack so weakened him, that his apothecary and himself, as well as those about him, thought that night must be his last. Blessed be God, he felt little pain, and though weak yet lives, and on the whole is comfortable. October 2."

The above is the memorial which Mr. Cornish drew up, and which was closed only seven days before he died. He directed that it should be sent to Mr. Manning, of Exeter, and Mr. Yeates, of Sidmouth, and inserted in the Monthly Repository, with such alterations as they should think fit.

Three days after this, October 5, he found himself so much better that he attended the public service at the Meeting on both parts of the day, and assisted a friend who preached for him, in administering the Lord's Supper, carrying round the bread and wine, and addressing the communicants in several appropriate passages of Scripture. At the close of the services he expressed to his friend the gratification he felt from having been permitted to attend the several services, and so far was he from being exhausted by the exertion he had used, that he seemed more cheerful, and apparently stronger, than he was in the morning, and spoke of his intention of preaching on one part of the following Sabbath. But the great Arbiter of life had otherwise decreed, for on Thursday, October 9, at five in the morning, he was violently attacked by water in his chest, and could only say to those about him, "God bless you all," and expired without a groan.

[The remains of this excellent man were committed to the grave on Friday, October the 17th, his valued

friend Mr. Manning officiating on the occasion. The corpse was followed to the grave by the curate of the parish, and many of the most respectable parishioners.,

Mr. Cornish's frugality and economy had enabled him to save a sum of money, which to those that should know his circumstances without knowing the simplicity of his habits, would appear incredibly large. The greater part of this (£400) he had some years before his death put into the hands of the managers of the Presbyterian Fund, on condition of receiving the interest during his life, that on his decease it might form part of the Fund so denominated, the income of which is distributed amongst Dissenting Ministers.]

[We have been not a little embarrassed by the following communica tion. It is, indeed, one of the most difficult and painful tasks that our office as Editors lays upon us, to determine in what manner to dispose of papers that contain hypotheses contrary to our own opinions and probably offensive to the majority of our readers. The matter and manner of some communications of this description render a decision easy; but there are others which we can hardly reject without seeming to withhold information on theological literature and to oppose religious inquiry and discussion. Of this latter kind, is the "Note" which we are about to insert. For various reasons, we give it in the language in which it is sent to us; and after this explanation may we hope disclaim all responsibility with regard to its contents, except as to the correctness of our copy. ED.]

ses disciples, pour mieux répandre sa doctrine, de la cacher sous le voile de la parabole.

A la mort de Jésus, la nécessité de taire le secret se fit sentir plus vivement que jamais; et plus la théocratie juive et les rois devinrent soupçonneux, plus la science des écritures dût se limitter à très peu d'individus.

Les disciples de Jésus continuèrent dans le silence à répandre sa doctrine et à faire des prosélytes. Les initiés devenaient aussitôt de zêlés amis de l'humanité, de chauds défenseurs de ses droits, et l'on a vu de célèbres philosophes, après avoir reçu la précieuse science, abandonner leurs spéculations, déserter leurs écoles ; ils possédaient le grand secret, ils avaient découvert la vérité, ils la propagèrent et la défendirent sans se laisser intimider par les persécutions, les tortures et la mort.

Cependant Paul, prêchant la doctrine de Jésus aux nations que les Juifs désignaient sous la dénomination de Gentils, ne crut pas devoir suivre le même systême que les autres apôtres. Il n'avait pas les mêmes motifs de respecter les préjugés civils et po litiques des Hébreux; pour se faire entendre, il parle donc sans détour, il donne l'essor à son génie, il agit séparément, sans se consulter avec les apôtres. Il arriva de là que bien des choses que Paul pouvait dire sans inconvéniens aux Gentils, venant à la connaissance des Juifs, qui se trouvaient dans une toute autre position, compromettaient les mystères du Seigneur et les exposaient à être pénétrés par le vulgaire. Dans cette cond'autre parti à prendre que de publier joncture les apôtres ne virent pas fausse et qu'il était sans pouvoir pour que Paul propageait une doctrine enseigner. L'un d'eux en même fut Pierre, visita successivement toutes tems, et tout porte à croire que ce les églises fondées par Paul, dans le but de donner à leur doctrine la forme qu'elle avait dans l'église de Jérusa lem. Il était passé chez les Galates et avait réuissi à les détacher de Paul. Celui-ci qui était absent, et, à ce qu'il parait, retenu à Rome dans les fers, n'acquit pas une telle certitude sans éprouver une vive indignation: ce fut en ce moment qu'il écrivit son

admirable lettre aux Galates, chefd'œuvre d'éloquence, d'art, de force de raisonnement et de génie; dans laquelle il annonce qu'il ne parle pas d'après les hommes mais pour les hommes. Usant dès lors de représailles envers les apôtres, il ne les épargne point, sans cependant les nommer, feignant ainsi d'ignorer quels sont ses adversaires, et se débarassant de toutes les entraves qui pouvaient retenir sa plume et sa parole. Il attaque leur systême hyperbolique et insinue très adroitement que les apôtres ne pensent pas différemment de lui, et que la doctrine dont ils font profession ostensible, n'est qu'un moyen d'éviter l'œil de la ténébreuse politique et de multiplier le nombre des initiés sans les exposer à une persécution certaine.

Les deux textes que Alexandre Pascal Tissot parait avoir découvert, les divers passages des écritures et des Pères qu'il a rassemblés et rapprochés contradictoirement prouvent P'existence de la double doctrine. Les apôtres conservèrent pour l' usage des parfaits l'original de la lettre de Paul aux Galates, mais pour l'usage du vulgaire, ils en firent une édition dans laquelle Paul, n'exposant plus la véritable doctrine, et ne combattant plus la doctrine ostensible, ne parle que dans le sens de celle-ci. Christ partout y cède la place à Jésus Christ, en d'autres termes Dieu à l'homme et l'esprit à la loi. C'est ce dernier texte que Tissot appelle apostolique, non qu'il le regardât comme contenant la doctrine réelle des apôtres, mais parce qu'ils en furent les auteurs, et qu'il renferme leur doctrine ostensible ou apparente. Le centre d'action du Christianisme resta chez les Juifs à Jérusalem jusqu'à la destruction de cette ville par Titus; de là il fut transferé à Rome. Cette époque fut celle d'une révolution mémorable. La double doctrine fut publiquement abandonnée. Le véritable texte de Paul prit la place du texte falsifié, sauf le retranchement d'un petit nombre de passages qui pouvaient donner à connaître que c'étaient les apôtres que Paul combattait. On accrédita en même temps l'opinion qu'il n'avait eu en vue que de faux apôtres; ce qui, au fond, était véritable, puisque en effet les disciples de Jésus n'avaient agi dans

le sens condamné de Paul que par une dissimulation obligée.

La substitution du véritable texte de Paul au texte falsifié fit faire à cette époque des progrès prodigieux au Christianisme. Le changement subit des écritures n'eût pas cependant lieu sans opposition et on devait s'y attendre. Aussi cette époque est elle marquée par une foule d'hérésiarques qui, le texte apostolique à la main, arguaient de fausseté le texte véritable dont ils n'avaient jamais entendu parler. On peut s'assurer par les citations des Pères, que Marcion, le plus redoutable de tous, avait le texte apostolique.

Chaque jour, comme je viens de le dire, on voyait le nombre des Chrétiens augmenter et l'on pouvait alors espérer que bientôt luirait le moment où les desseins du Seigneur devaient recevoir leur entier accomplissement.

Mais, Constantin, tyran non moins rusé que féroce, eût l'adresse de détourner le coup qui menaçait le trône et devait en lui frapper peut-être le dernier des oppresseurs du genre humain. Ayant sondé les chefs, il les combla de richesses et d'honneurs, et une horrible trahison fut consommée. Le trône se fit un appui de l'autel, et l'autel trouva dans le trône un appui nécessaire. Pour consolider cette union fatale, le texte apostolique fut mêlé au texte véritable, afin de ne plus laisser, par ce mélange bizarre, pénétrer le sens des écritures. En effet le texte qui en résulta et qui est aujourd'hui le texte reçu, présente le pour et le contre, souvent dans une même phrase.

En Orient, les patriarches et les conciles placés sous l'influence des empereurs, altérèrent en consequence le texte grec, tandis que Chrysostome ajoutait à sa confusion en glissant dans le texte nouvellement reçu un plus grand nombre de leçons qu'il puisait dans le texte apostolique, et qu'il réformait la lithurgie pour mieux les corrompre et pour mieux détourner les esprits du véritable sens de la doctrine de Jésus prêchée par Paul.

En Occident, Jérôme, par l'ordre des Papes, opéra de semblables changemens sur le texte latin; il dénatura la version du véritable texte qui s'était conservé pur chez les