Mr. Secker) betwixt study and conversation with our tutor, who is always ready to discourse freely of any thing that is useful, and allows us either then, or at lecture, all imaginable liberty of making objections against his opinions, and prosecuting them as far as we can. In this and every thing else, he shews himself so much a gentleman, and manifests so great an affection and tenderness for his pupils, as cannot but command respect and love." -When Dr. Doddridge set on foot bis academy, his friend Dr. Clark communicated to him Mr Jones's Lectures on Jewish Antiquities. A copy of these, very neatly written, in two volumes octavo, is preserved in Dr. Williams's library. Of Mr. Jones's ability as a tutor, we cannot but form a very high opinion from the merit and eminence of many of his pupils, among whom were the following:-Dr. Samuel Chandler and Dr. Andrew Gifford, of London; Mr. Thomas Mole, of

Hackney; Mr. Richard Pearsall, of Taunton; Mr. Henry Francis, of Southampton; Mr. Jeremiah Jones, the learned author of "A new and full Method of settling the Canonical Authority of the New Testament;" Dr. Daniel Scott, well known to the world by his learned and valuable writings; Dr. Joseph Butler, afterwards Bishop of Durham, the author of that most learned and valuable performance, "The Analogy of Natural and Revealed Religion;" and Dr. Thomas Secker, who also conforming to the Church of England, rose to the See of Canterbury."Pp. 381, 382.

Under the head "Devonshire Square -Particular Baptist," we have a very full biographical account of Mr. William Kiffin, the first pastor in that place, who was an eminent and wealthy merchant. He had been apprentice to John Lilburn, the brewer, who in the civil war held a colonel's commission in the parliament service. Casting his lot amongst the Nonconformists, Kiffin endured a variety of persecutions, religious and political, under the hateful reigns of the Second Charles and James, from some of which he extricated himself only by means of his riches. It is related that on one occasion the prodigal and needy Charles sent to Kiffin to borrow of him forty thousand pounds. The "Anabaptist" teacher apologised for not having it in his power to lend his Majesty so much, but told the messenger that if it would be of any service he would present him with ten thousand. The offer was accepted, and Kiffin used afterwards to

547

boast that he had saved thirty thousand pounds.

In Monmouth's unfortunate rebellion, two grandsons of Mr. Kiffin, Benjamin and William Hewling, took part, and being taken prisoners were put to death, under circumstances of their sister going to court to present a great barbarity. We are told that petition to the king on their behalf, was admonished by Churchill, afterwards Duke of Marlborough, not to indulge hope, for, said he, pointing to the chimney-piece, "that marble is as capable of feeling compassion as the king's heart."

James, who was as foolish as he was heartless, afterwards applied to Kiffin with a request that he would promote his designs in the city, and received the same sort of rebuke which was given him on an application for sup port to the old Earl of Bedford, father to Lord Russell. Having pleaded his age and infirmities, Kiffin added, his eyes fixed steadfastly on the king, and tears running down his cheeks," besides, Sire, the death of my grandsons gave a wound to my heart, which is still bleeding, and never will close but in the grave." The king shrunk from this manly refusal and cutting reproach into silence.

Kiffin survived the Revolution. He died in peace Dec. 29, 1701, in the 86th year of his age. Mr. Wilson has given a good portrait of him.

It should have been mentioned in a memoir of Kiffin, that he had a controversy with John Bunyan on the subject of adult baptism by immersion being a term of Christian fellowship. Mr. Wilson, however, takes no notice of this, but simply states in a note, p. 430, that Mr. Kiffin published only "A Sober Discourse of Right to Church Communion, in which he pleads for strict communion." This was not Kiffin's only publication, but it may be observed that it was the first piece published professedly on this subject. Robert Robinson, in his ingenious tract entitled "The Doctrine of Toleration applied to Free Communion," [Works, III. 143,] gives the following account of another work in which Kiffin had a share: "In 1672, Mr. Bunyan, then in prison, published his Confession of Faith, and in it pleaded warmly for mixed communion. In answer to this, Messieurs Kiffin and

548

Paul published a piece entitled-Some Serious Reflections on that part of Mr. Bunyan's Confession of Faith touching Church Communion with Unbaptized Believers. These gentlemen treated John very cavalierly. Your conclusion, say they, is devilish topfull of ignorance and prejudice but this we forgive them, for John was a tinker without dish or spoon, and at best but a country teacher, and the Rev. Mr. William Kiffin was a London minister and worth forty thousand pounds." The interest which we take in this controversy, and our regard to the name of Bunyan, induce us to lengthen this extract from Robinson. "The next year, Mr. Bunyan published an answer, entitled Differences in Judgment about Water Baptism no Bar to Communion. To this piece of Mr. Bunyan's, Messieurs Danvers and Paul replied, and John answered them in 1674, in about two sheets in twelves, entitled Peaceable Principles and True. In all these he continued uniform in his sentiments, declaring he would abide by his faith and practice till the moss should grow upon his eye-brows. I mention this because the editors of his Works in folio have inserted a Discourse entitled An Exhortation to Peace and Unity, in which it is declared that baptism is essential to church communion; but it is evident Bunyan never wrote this piece."

Our author is a friend to religious inquiry and discussion, but he is not always consistent. For example he says truly and well, p. 428, "It is a distinguishing feature of truth that it invites inquiry: to stifle it is the mark of a bad cause, and the certain resort of bigots." In two pages afterwards, however, he relates of Kiffin's second son, that " having an inclination to travel abroad, he was accompanied by a young minister as far as Leghorn, and proceeding by himself to Venice, there entered too freely into conversation upon religious subjects, und was poisoned by a Popish priest." This narrowminded reflection we are willing to believe that Mr. Wilson has injudiciously copied from some one of his old authorities.

We meet in the History with frequent stories of the judgments of God upon persecutors, and in p. 436 there is an apology for them. We must remark, once for all, that such narrations

betray great credulity and an evident inattention to the ordinary course of Divine Providence, under which all things come alike to all.

There is an offensive vulgarism, in p. 441, where, relating a journey which Sayer Rudd made to France without the consent of his congregation (Devonshire Square), Mr. Wilson says "he took which [what] is commonly called French leave.

66

In the account of John Macgowan, pastor in the place last-mentioned, who is known by his audacious and malignant pamphlets against reputed "Socinianism," Mr. Wilson is not sparing of his censures on controversial outrageousness and artifice: he says very judiciously, p. 453, "We have better evidence for the doctrines of the gospel than those afforded by ghosts and spectres." This refers to a piece of Macgowan's, entitled The Arian's and Socinian's Monitor," in which a story is told of a young minister who saw his tutor (the fearned and venerable Dr. John Taylor) rolling in hell-flames, and received of course due warning against damnable heresies.' Is it credible that Trinitarians should still circulate this abominable libel, and that any readers should be found (as we are informed there are) of such depraved understandings, as to receive. the impudent and wicked fiction for truth?

Macgowan published another notable piece, in letters to Dr. Priestley, entitled Christ proved to be the Adorable God or a Notorious Impostor. On this in-. stance of polemic craft, the decorum to which we are constrained forbids us to make the proper comment. It is akin to the wisdom of certain disputants in conversation, who declare if some favourite notion be not scriptural they will burn their Bibles. In the same temper and with the same degree of understanding, the Pagans, when their prayers were unanswered, in the rage of disappointment demolished their gods.

Of Macgowan, Mr. Wilson yet declares, p. 451, "his humility was very remarkable!"

A fact related of the Meeting-house in Miles's Lane reminds us of the late proceedings against the Protestants in France: it has been said of popery, but may more truly be said of persecution, that it is always the same.

ART. V.-The London Society for Promoting Christianity amongst the Jews Examined, and the Pretensions of the Converted Jew Investigated, &c. &c. By B. R. Goakman, late Printer to the Institution. 8vo. pp.

64. Simpkin and Marshail. 1816.

E know not what degree of

ter to the Institution" for converting the Jews, but if the tenth part of what he relates be true, the conductors of the society owe an apology to the publie for the costly delusion which they have been the means of supporting. According to this statement, almost the only Jew of fair character who has been connected with the society was one who never professed conversion and who, wanting the qualification of hypocrisy, was illused by the managers.

One short story will explain the design of this pamphlet:

"A man of the name of Marinus came

from Germany into this country, for the purpose of obtaining a sale for some Cologne ater, of which he professed to be the Inventor. Finding himself run short of cash, he applied to the London Society for assistance. I asked him if he had embraced Christianity; his reply was,

TO THE EDITOR.

549.

I am not yet converted, but if I can get a good sale for my Cologne Water I soon shall be.”—P. 64.

The late Printer" sums up his pleadings against the Society, in a few

words:

"What has the London Society done?

-expended 70,000l. and have made, their proselytes worse characters than they were before!"-P. 64.

ART. VI.-On Persecution. A Discourse delivered in the Protestant Dissenting Chapel, Lewin's Mead, Bristol, June 16, 1816, in recommendation of a Subscription for the Relief of the Protestant Sufferers for Conscience-Sake in the South of France. By John Prior Estlin, LL. D. 8vo. pp. 38. Longman and Co. 1816.

Tand reprobates Persecution, as HE benevolent preacher exposes pre-supposing "that a perfect know

by all men, and consequently, that an uniformity of belief is practicable; that those who practise it have attained this knowledge and are infallible; that errors of the understanding merely are criminal; that those who have arrived at speculative perfection themselves have a right to compel others to come into the truth; and that pains and penalties are the means to accomplish this purpose."

An opinion is stated in p. 20, which is well worthy of discussion; and we insert the statement of it to invite the notice of our Correspondents, viz. "Wherever the doctrines of the eternity of hell-torments, of inspiration or infal libility, and of exclusive salvation or salvation depending on opinions, are received together in a heart prepared for their reception, a persecuting spirit appears to me to be a natural and legiti male consequence.”

Look at yon sad mourner there!

Chilling thoughts bedew his cheeks,

:. - And in rapt loneliness he seeks Comfort in despair!

In midnight cold-and noontide heat

He wanders o'er the mountain wild, The rude crags wound his weary feet ;

Yes, that is mis'ry's child !

He wants no guide, he owns no friend,
No voice of joy he hears;
Darkness and dread his steps attend;

He hates the morning's loveliest
beam,

And the sun never shines for him
"Except in clouds and tears!
Brightest to him the blackest gloom;
His only paradise, the tomb ;-
Pity yon child of woe!

Pray that he soon may lay his head
Where his own hands have made his bed,
And weeds and flow'rets grow,
Water'd by tears himself has shed ;-

Those tears have ceas'd to flow.

That troubled, madden'd soul hath been
Composed, and happy, and serene,
As 'tis abandon'd now :
Poor mis'ry's child,

551

But it shall blast, and rage and roar
When sweet repose shall still thy breast,
When thy mind's tempest beats no inore,
And thy lov'd grave shall give thee rest,
So long denied before.

A little while, sad maniac! and thou'rt free

Nor woe, nor thought of woe, shall visit thee.

REV. WM. VIDLER. W TE announced in our last (p. 491) the death of this able and truly respectable Christian preacher. He had scarcely outlived the usual period of the vigour of man. His age was 58. He had long suffered under an asthma, arising from internal disorganization. His affliction was extreme and his death slow. His conversation to the very last day of his life was characteristic of his mind: he felt no raptures, but he yielded not to despondency; he looked forward with Christian hope, and, in nearly his last expression, his heart was fixed on God. Throughout his illness and death he derived great satisfaction from the system of divine truth which he had publicly professed and taught, and took peculiar pleasure in dwelling on the character

A.

of Christ, as the son of man, the friend and brother of his disciples, and on the universal, inexhaustible love of God.

By his particular desire, he was interred by Mr. Aspland in the Burialground belonging to the Unitarian Church, Hackney. The funeral took place on Wednesday, August the 28th. A long train of mourning coaches and a great crowd of spectators auested the sensation created by the melancholy event. The corpse was carried into the Gravel Pit Meeting-House, and an address was delivered over it, the substance of which will be found in the Christian Reformer.

On the following Sunday Evening, Mr. Aspland, in fulfilment of the last request of the deceased, preached the funeral sermon, at the Chapel in Parliament Court, to a vast concourse of