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Letter to the late Rev. Theophilus Lindsey.

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SIR, Clapton, Oct. 12, 1816. HE following letter was THE municated to me by my excellent friend, to whom it was addressed, with liberty to copy it. Should you wish to preserve the letter as a record of some appearances and expectations, at the time when it was written, described by an intelligent person well situated for observation, it is at your service.

I was acquainted with the gentleman who wrote this letter, when he lived in England, which he left in 1791, and has since resided constantly at Paris. He is yet living there, or at least, was so, subsequent to the restoration, or rather the imposition of the Bourbons. J. T. RUTT.

To the Rev. Theophilus Lindsey. Paris, 25th Dec. 1801. "DEAR SIR, "I know not whether I ought to make any apologies for writing to you, but I have been in the habit of doing, or at least supposed to be doing so many strange things for these ten years past, that I seem to myself as privileged beyond the ordinary routine of society. My letter, however, will be of a very harmless nature, compared with others which I am accused of having written, and will commit neither of us, if it should fall into other hands than your own. The business is as follows.

"About two or three months since, a letter from a society in London, calling itself a missionary society, was sent me; the writers of which requested information on divers subjects, particularly with respect to the state of religion in France, and the best modes of propagating the pure Gospel of Jesus Christ. The society pro posed at the same time the printing

and distributing ten thousand copies of the New Testament, with a prologomenon of about one hundred pages, containing proofs of the truth of the Sacred Writings. I collected from the style of the letter that the writers and the society they represented were of the Calvinistic persuasion, and I presume belonging to the class called in England Methodists.

As the inquiry appeared to me to come from good and somewhat intelligent men, I answered their letter at some length, I believe in eight or ten sheets. I gave them an account of the present state of religion and irreligion in the republic of the different sects, both Catholic and Protestant, which at present divide it. I gave them a sketch of what had been done by the government for the restoration of worship, and what were likely to be the effects of its interposition. My letter in short was so couched as to apply to Christians of every denomination; and I was careful not to prevent by the explanation of my sentiments the good which I might in future do by furthering the views of the society, since their views appeared to me benevolent and praise worthy.

"An answer has been received to that letter, in which the society at large to whom my letter has been read, return me their thanks and request a continuance of the correspondence. Now as the continuance of this correspondence will necessarily draw me into further measures, for this is meant by the letter, I am very desirous of knowing what this society is, and with what propriety I can hold intercourse with it. The society knows nothing farther of my religious opinions than that I am a Dissenter. of this I thought it right to inform them. It appears that they are also of this class. This is a point of contact which gives me some confidence. As Christians, Protestants and Dissenters, we are agreed, but I presume that in all other points we are very diversant. I have mentioned this plan of religious revolutionizing to some Italian prelates, and have taken measures for settling a correspondence with a Benedictine Monk of considerable abilities, who is at present in a convent at Rome. The society from a hint I gave them are anxious to make a proselyting excur

Sir John Dodderidge.

sion into the Cisalpine and Ligurian Republics. I think there would be a plentiful harvest, but the disposition in these countries to reform is much more Jiberal than they are aware of. My ecclesiastical acquaintance on that side, those who are believers, are in general Unitarians, which is a kind of proselytism the society would not perhaps wish to promote. I have conversed, also, with M. Gregoire, the late bishop of Blois, on the subject. He will support it so far as the general interests of Christianity are concerned: but though he has quitted his ecclesiastical functions, having been just named a senator, I do not hope that he will enter into all the projects of religious reform, though he will go pretty far.

"You know that we are on the eve of great religious changes in this country; what they will be I know not yet, for the opposition is great and various. I am about to publish a translation of The Corruptions of Christianity, and Priestley's Answer to Volney, of rated Dupuis, of which I have acquainted those gentlemen. I should like, also, to publish the Comparison, which the Dr. has had the attention to send me; but I must wait for assistance. I am convinced these Works would be very seasonable at this moment: there are many yet who have not bowed the knee to Baal, and many also who want only a little assistance to put themselves in an erect posture.

"As our house is the general rendezvous of strangers, I have pretty good opportunities of knowing the progress of religious opinion on the Continent. I am assured that Unitarianism is making very rapid progress in Germany; and that there is scarcely a church, of which the pastor, if he be at all intelligent, is not a convert to this faith. With the state of the church of Geneva you are no doubt acquainted.

"I do not enter on any political topic, except to offer you my congratulations on the restoration of peace between the two countries. I say nothing respecting myself except to observe, that whatever my former friends in England (for I do not presume I have any now left,) think of my conduct, there are very few points, and those points of prudence, in which I do not feel the most perfect self approbation.-i have laboured, not against England, but for the establishment of rational liberty in

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France without which it would have been lost in the [heart] of Europe. Happily for England, for France, and the world, our efforts have not been in vain. I beg my best respects to your respectful colleague, Dr. Disney, and to Mr. Hollis: I should also request you to present them to but I am told I have entirely forfeited that gentleman's friendship: I have received that information, indeed, from a suspicious quarter whose con

duct in London has led me to break off all communication with him for some years past.-I shall be glad to be mistaken. To those who may still remember me I beg to be equally remembered, and remain,

"Dear Sir,

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YOUR readers will, probably, be pleased with the following par ticulars of Sir John Dodderidge, ances tor of the pious and amiable Dr. Philip Dodderidge, and noticed by Job Orton at the commencement of his excellent Life of Dodderidge, in terms of high commendation. According to Orton, he died at Forsters, near Egham, Surrey, though he was buried at Exeter, in the cathedral, where a superb monument is erected to his memory. Such a truly estimable character is at once an ornament to human nature and a bless ing to his country.

Sir John Dodderidge, Knight, was born in this county (Devon) bred in Exeter College, Oxford, where he be came so general a scholar that it is hard to say whether he was better artist, divine, civil or common lawyer, though he fixed on the last for his public profession, and became second justice of the king's bench. His soul consisted of two essentials, ability and integrity, holding the scale of justice with so steady an hand, that neither love nor lucre, fear nor flattery, could bow him on either side. It was vehemently suspected in his time, that some gave large sums of money to purchase places of judicature; and Sir John is famous for the expression that as old and infirm as he was, he would go to Tyburn to see such a man hanged that should proffer money for a place of that na

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ture;' for certainly those who buy such
offices by wholesale, must sell justice
by retail, to make theinselves savers.
He was commonly called the sleeping
judge, because he would sit on the
bench with his eyes shut; which was
only a posture of attention to sequester
his sight from distracting objects, the
better to listen to what was alleged
and proved. Though he had three
wives successively, out of the respectful
families of Germin, Bamfield, and
Culme, yet he left no issue behind
him. He kept a hospital at Mount
Radford, near Exeter, and dying 1628,
the 13th of September (after he had
been seventeen years a judge), in the
73d year of his age, was interred under
a stately tomb, in our Lady's Chapel,
in Exeter."- -Nicholls's Edition of
Fuller's Worthies of England.

On the Greek Article.—Anecdote of Stowe.

SIR,

IN

J. EVANS.

October 10th, 1816. N the following passages amongst many others, the Article is found with the word 2005, used merely in the sense of Revelation, or the Gospel. Mark vii. 13, The Word of God, Tev λογον το Θεό. Luke iv. 32, His Word, o Xoyos autou. Luke xi. 28, Blessed are they that hear the Word, TOY MOYOY TH 98. John xv. 3, Now are ye clean through the Word, dia Toy Ayov. John xvii. 17, Thy Word, ο λόγος ο 505. V. 20, Through their Word, δια του λογο αυτών. Acts vi. 2, The Word of God, Toy λoyoy T8 OES. Acts xii. 24, The Word of God grew, ο λόγος το Θεό. Acts xiii. 7, He desired to hear the Word of God, TOY MOYON TO DEB. V. 44, To hear the Word, τον λόγον. Acts xiv. 3, Testimony to the Word, Tw λoyw. Acts xix. 20, The Word of God increased, ο λόγος.

In the following passages among others, the Article is omitted before the words, used to express the true God. Matt. vi. 24, Ye cannot serve God and Mammon. οὐ δύνασθε ΘΕΩ δουλευ Είν. John xx. 17, I ascend to my Father and your Father, to my God and your God, τον πατέρα μου, και ΘΕΟΝ με, και ΘΕΟΝ ύμων. Acts v. 29, It is proper to obey God rather than man, πειθαρχειν δει ΘΕΩ padkov y Avicwtois. 1 John, iv. 12,

No man hath seen God at any time,
ΘΕΟΝ ουδεις πώποτε τεθέαται.

I humbly conceive that the Article
is of less value than a legible and faith-
ful hand-post to a bewildered traveller.
The system that depends upon oʼn ró,
must be truly desperate. In 2 Cor. iv,
4, the Devil is dignified with the Ar-
ticle. EOS TOU AIWYOS TAT8.
God of this world, or rather of this
age, a period of abounding idolatry,
vice and folly.

SIR,

The

JER. POLYGLOT.

Oct. 11, 1816. HE following fact is taken from

thors."

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"It was in the 80th year of his age that the antiquary Stowe at length received a public acknowledgment of his services, which appear to us of a very extraordinary nature. He was so reduced in his circumstances that he petitioned James I. for a licence to collect alms for himself! as a recompense for his labour and travel of forty-five years, in setting forth the chronicles of England and eight years taken up in the survey of the cities of his relief now in his old age; having London and Westminster, towards left his former means of living, and only employing himself for the service and good of his country.' Letters patent under the great seal were granted. After no penurious commendation of Stowe's labours, he is permitted to gather the benevolence of well-disposed people within this realm of England: to ask, gather, and take the alnis of all our loving subjects." These letters patent were to be published by the clergy from the pulpit; they produced so little that they were renewed for another twelve months; one entire parish in the city contributed seven shillings and sixpence! Such was the public remuneration of a man who had been useful to his nation, but not to himself!"

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Mr. Cogan on Mr. Hume's Argument against Miracles.

objection, and I think impartially, at different times for more than thirty years, and I have never had but one opinion concerning it, which is, that it has no force whatever.

The objection, indeed, has been ably answered again and again, and by some more elaborately than it required. To meet the conceptions of the multitude it may indeed be desirable that error should be exposed in many words; but it is a maxim with une, that false reasoning always admits a short refutation, when it is once clearly discerned in what the fallacy consists.

Mr. Hume's objection amounts to this, that a miracle being a violation of the order of nature, can never be rendered credible by testimony, as the falsehood of testimony can in no case be deemed miraculous. It would perhaps have been more correct to define a miracle to be a deviation from the order of nature; but let this pass. It is to be observed that Mr. Hume does not object to the evidence which is produced in favour of the Christian miracles as being deficient in quantity, but denies in toto that this species of evidence can confirm a miracle. This makes it necessary to inquire a little into the force of this evidence. It will suit Mr. Hume's purpose that we should consider testimony in the gross, in which view of it, it must be confessed that it not unfrequently deceives. But testimony differs from testimony as much as error does from truth, and it may be so circumstanced and so accumulated in force that its falsehood will be deemed impossible. Let the actions and the fate of the late Emperor of France be for a moment called to mind. These are admitted by thousands, upon the evidence of testimony alone, and admitted with as full conviction as can be produced by mathematical or ocular demonstration. And will any one presume to say that this evidence may be false? Is it not to suppose a violation of the order of nature to suppose it false? It has just been intimated

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that testimony of a certain kind produces a conviction equal to what is produced by ocular demonstration. And whence does this arise? It is the spontaneous and necessary result of experience. That kind and degree of testimony which we have never known to deceive us, we rest assured cannot deceive us; and such is the confidence which we place in it, that the supposed improbability of the fact to which it bears witness, usually detracts nothing from the strength of the conviction which is effected by it." It is true enough that according to Mr. Hume's observation we cannot rationally admit any fact, till we conceive it to be more improbable that the evidence should be false than that the fact should be true. But in order to a just judgment, it is necessary that we consider on what ground we pronounce any fact to be antecedently improbable; and it is certain that when our notions of their improbability arise, as they often do, from a mere defect of knowledge, they instantly yield to certain testimony.

Such being the force of testimony and such the nature of the faith which we place in it, I ask what fact cannot be supported by testimony, the falsehood of which would be deemed impossible, except that which should itself appear to involve an impossibility. But the Christian iniracles do not come under this predicament, nor does Mr. Hume's argument proceed upon such a supposition. What then is it which renders them incapable of being supported by testimony? Their antecedent improbability. And of this improbability how are we to judge? Were they not referred to a superior power; were they supposed to be effected by some hidden law of nature which was never in action before nor since; were it necessary to maintain that they took place without any assignable cause and to acknowledge that they produced no important effect, their antecedent improbability would certainly be great. But from what data are we to conclude that God would never interfere miraculously in

shewn to be false, it remains with every one to consider for himself whether the antecedent improbability of the Christian : miracles appears to him to be surmounted by the testimony which is brought forward in their behalf.

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Mr. Cogan on Mr. Hume's Argument against Miracles.

the government of the world, or in
other words would never communicate
to mankind such a revelation as the
Christian? And this improbability is
the precise improbability which, if Mr.
Hume is to be believed, no testimony
can overcome. But such an interpo-
sition is contrary to experience. It has
been observed that this expression is
not quite accurate; but waving this,
I ask, may it not with equal truth be
affirmed that the falsehood of testi-
mony in certain circumstances is con-
trary to experience? But to what
experience is the interposition in
question contrary? To say that it is
contrary to universal experience is to
beg the question. When, therefore,
it is said that such an interposition is
contrary to experience, the meaning
must be that it is contrary either to
our experience or to general experience.
To urge that it is contrary to our ex-
perience would be to lay it down as
an axiom, that if God should ever
interfere miraculously in the affairs of
men, he must interfere also in our age
and for our particular satisfaction.
To press the objection that such an
interposition is contrary to general ex-
perience, would subject the objector
to a very perplexing question. What
reason is there to suppose that if God
should interfere miraculously in the
administration of the world, such in-
terpositions would be so frequent as to
be matters of general experience? In
the case of events which must take
place, if they take place at all, by the
operation of the laws of nature, gene-
ral experience will reasonably influ-
ence our belief, and the want of simi
lar instances will render us slow in
admitting facts which seem to set the
ordinary course of nature at defiance.
But to bring a miraculous interposi
tion of Providence, which is recorded
to have taken place at a certain time
and for a certain purpose, to the test
of general experience, is palpably ab-
surd, unless it could be proved that if
miracles were ever wrought they must
be wrought frequently, which is a
proposition that no one would choose
to defend. But to shew how little
experience has to do with the credi-
bility of a Divine revelation, let us
suppose that God had never interposed
miraculously in the government of the
world to the present hour, and that
the question were now put, whether
he ever would so interpose. The only

rational reply would be, who can tell
but he who sees the end from the
beginning? Allowing the improba-
bility of such an interposition from,
the want of past experience, would
this improbability amount to any thing
like a proof that the future would in
this respect correspond to the past?
And shall that become incredible,
when attested, which it was by no
means certain would not take place!
In a word, that any thing short of the
absolute incredibility of a fact in itself
considered should render it incapable
of being proved by testimony, is a para-
dox which it may require some inge-
nuity to defend, but which it is truly
wonderful that any human being
should be found seriously to believe,
I affirin, then, without fear of refutation,
that the evidence of testimony may be
so circumstanced as to render a miracle
wrought for a certain purpose, the ob-
ject of rational belief. And I have no
hesitation to affirm, also, that whoever
would not believe such miracle upon
the strongest possible testimony, would
not believe it on the evidence of ocular
demonstration. But in fact, a being so
incredulous does not exist. 1 once, in-
deed, heard an unbeliever say, that he
would not believe a miracle if he saw
it. I approved his consistency, though
I did not give credit to his declaration.
Man, however reluctant, may be com-
pelled to believe his eyes, and he
may also be compelled to put faith in
testimony in spite of all the refined and
subtle reasonings in the world. In
many cases, he cannot wait to calculate
between the strength of the evidence
and the improbability of the fact; and
in some cases, could he wait for ever,
he would not know how to manage
the calculation. And conscious of his
infirmity he chooses in such cases rather
to examine the validity of the testi-
mony, of which he can judge with
tolerable exactness, than to fatigue his
faculties with endeavouring to balance
the evidence which is laid before him
against improbabilities, the force of
which he cannot estimate. And in
the case of Christianity, if he con-
ceives himself to be an incompetent
judge of the antecedent credibility of a
Divine Revelation, his business is to
inquire into the evidence with as much
impartiality as he can, and to abide by
the result of such inquiry. If any
Christian has precisely calculated the
preponderance of this evidence abové

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