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A Sermon for Preachers.

the à priori improbability of the facts, I should be glad to be acquainted with the balance. And if any disciple of Mr. Hume will point out the measure in which the antecedent improbability of the facts preponderates above the strength of the testimony, added to the improbability of the prevalence of Christianity, had the miracles been false, he may call upon me to abjure the Christian faith.

One word more on the subject of miracles, and I have done. Though we could not judge à priori whether God would interfere miraculously in the government of the world, yet when such an interposition has taken place, its credibility may be heightened by the end which was proposed by it, and the consequences by which it has been followed. Thus the Christian dispensation, among other objects, was avowedly intended to overthrow the idolatry of the heathen world, and to establish the worship of the One living and true God. And this purpose it has most fully and gloriously accomplished. The miracles, then, recorded in the Christian Scriptures, are not events which have left no trace behind them, but are events of which the effects have been experienced from the season of their occurrence to the present hour, and which will continue to be experienced till time shall be no more.

It has, I think, been made to appear that Mr. Hume, while he threat ens destruction to Christianity at a blow, has in fact effected nothing, and that the Christian does not set aside every principle of rational belief, whey he acknowledges Jesus of Nazareth to have been a man approved of God by MIRACLES and signs which God did by him.

I

E. COGAN.

A Sermon for Preachers. Tis without any design to give of fence, and with a sincere wish to do good, that the writer would venture to point out a fault that he has observed in some preachers, and would earnestly desire to have it banished from among Unitarians. He means excessive egotism. That self-esteem is a powerful and universal passion of the human race he is well aware; and therefore clergymen as well as others may be expected to have their share of it. But it is obvious that in every transaction of life mankind feel it necessary to hide

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this passion as much as possible from the view of others. For as every one is in some degree under its influence, it is certain that I cannot obtrude my own self-love upon the notice of others, with out risking an abatement of that respect for me, which they night possibly feel while they were not sensible that my own vanity was an obstacle to my perceiving the preferable qualities which they suppose themselves to possess. Hence, he is sure to succeed the best in obtaining the approbation of other men, who is not niggardly in his commendations of their virtues whether real or imaginary, and who says but little of his own. This forgetfulness of ourselves is of more importance in proportion to the publicity of the station we are called to occupy. Not only be cause more eyes are upon us, and our frailties are placed in a glare of light which scarcely allows one of them to be invisible; but also because it is generally expected that such men should live for the public and not for themselves, that they are wholly devoted to the public good, and conse crated to their advantage. No man can forget himself always, and certainly ought not. But it must surely be thought that when a preacher cannot get through a single paragraph of his sermon without some such phrases as I shall next observe-I propose to shew-I affirm-In the course of my reading-In my opinion-In my former discourse-with perhaps twenty other similar forms of expression, his own views, and the operations of his own mind, have a disproportionate place in his thoughts. There are also gesticulations and accents, which can never be mistaken, as intimating the strong impression of self importance under which a teacher delivers his instractions. Whatever may be the temporary effect of such things on young and inexperienced persons, they almost uniformly produce in the minds of men of maturer years and extensive knowledge of the world, a low opinion of the judgment of such instructors, and a sort of pity for the vanity so unguardedly betrayed.

It is not necessary for the sake of avoiding egotism, studiously and universally to discard the use of the first personal pronoun in the singular number, nor would this be always effectual, for by the perpetual substitution of the plural we, vanity is not a whit

648 Letter of Mr. Jefferson's (on Religion) in Answer to one from a Quaker.

less conspicuous. Let our preachers have their thoughts absorbed in their subject, when they write and when they speak, and I am disposed to think they will make very few allusions either to the person who is teaching, or to the process by which he acquired the ideas he is communicating.

L.

Letter of Mr. Jefferson's (on Religion,) in Answer to one from a Quaker. [From Niles's American Register.] Copy of a Letter addressed by Thomas Jefferson, dated 29th 8th Mo.

1813.

ESTEEMED JEFFERSON,

to

FRIEND THOMAS

I HAVE for years felt at times ah for thy salvation: to wit, the attainment, while on this stage of time (in the natural body) of a suitable portion of divine life, for otherwise we know little more than the life of nature, and therein are in danger of becoming inferior to the beasts which perish, in consequence of declining the offers of divine life made to every rational being. But I have long had better hopes of thee, and have thought (particularly in our little quiet meeting yesterday) that thou hast been faithful (at least) over a few things, and wish thou mayest become ruler over more, and enter into the joy of our Lord, and into his rest; and it occurred in order thereto, that we should become Christians, for he that hath not the spirit of Christ, is none of his, and this knowledge and belief is, I think, strongly insisted on by divers of the Apostles, who had personally seen, and were eye-witnesses to his Majesty, particularly in the Mount, and others who had not that in view, which however, was insufficient to perfect them, and was to be taken away that they might be more effectually turned to that spirit which leadeth into all truth, whose power alone is able to reduce the spirits of nature to suitable silence and subThy Friend,

HAVE for years felt at times af

mission.

Reply by Thomas Jefferson.
SIR,

I HAVE duly received your favour of August 29, and am sensible of the kind intentions from which it flows, and truly thankful for them, the more as they could only be the result of a favourable estimate of my public course→→

as much devoted to study as a faithful
transaction of the trust committed to
me would permit. No subject has oc-
cupied more of my consideration than
our relations with all the beings around
us, our duties to them, and our future
prospects. After hearing all which
probably can be suggested concerning
them, I have formed the best judgment
I could as to the course they pre-
scribe, and in the due observance of
that course, I have no reflections
which give me uneasiness. An elo-
quent preacher of your religious so-
ciety, Richard Mott, in a discourse of
much unction and pathos, is said to
have exclaimed aloud to his congre- .
gation, that "he did not believe there
was a Quaker, Presbyterian, Metho-
dist, or Baptist in heaven." Having
paused to give his congregation time to
stare and to wonder, he added, that,
"in heaven God knows no distinction,
but considered all men as his children
and brethren of the same family." I
believe with the Quaker preacher, that
he who observes these moral precepts,
in which all religions concur, will
never be questioned at the gates of
heaven as to the dogmas in which all
differ: that on entering there, all these
are left behind us, and the Aristideses
and Catos, the Penns and Tillotsons,
Presbyterians and Papists, will find
themselves united in all the principles.
which are in concert with the Supreme
Mind. Of all the systems of morality,
ancient or modern, which have come
under my observation, none appears to
me so pure as that of Jesus. He who
follows this steadily, need not, I think;
be uneasy, although he cannot com-
prehend the subtleties and mysteries
erected on his doctrines by those who,
calling themselves his special followers
and favourites, would make him come
into the world to lay snares for all un-
derstandings but theirs. Their meta-
physical heads usurping the judgment-
seat of God, denounce as his enemies
all who cannot perceive the geometrical
logic of Euclid, in the demonstrations
of St. Athanasius, that three are one,
or one three. In all essential points,
you and I are of the same religion, and
I am too old to go into the unessentials.
Repeating, therefore, my thankfulness
for the concern you have been so good
as to express, I salute you with friend-
ship and brotherly love.

T. JEFFERSON.
Monticello, Sept. 18, 1813.

SIR,

YOUR

Original Sin.

Bath, 9th Nov. 1816. YOUR Correspondent Sigma (p. 514) has made many good observations upon what is usually termed the doctrine of Original Sin. I wonder, however, that he has not noticed the 18th chap. of Ezekiel, in which that impious doctrine is so clearly and emphatically condemned. There the prophet, speaking in the name of the Lord, asks the people of Israel why they used this proverb, saying, the fathers have eaten sour grapes, and the childrens teeth are set on edge and there they are also assured that they should no longer have any reason to make use of this proverb. For, behold all souls are mine; as the soul of the father, so also the soul of the son is mine: consequently the souls of all his descendants, as well as the soul of their first progenitor, are the offspring of God. It is added, The soul that sinneth, it shall die. There fore no man nor men shall be condemned for the crimes of any of his ancestors, but every man for his own transgressions only. The just, or righteous man, shall surely live, saith the Lord God. On the other hand, if this just man beget a wicked and impenitent son, he shall surely die, his blood shall be upon him. If he, however, have a son, who seeth all his father's sins which he hath done, and doeth not such like, he shall not die

for the iniquity of his father, but shall surely live. The soul that sinneth, it, that is, it alone, shall die. Then follows hope for the truly penitent and despair for every one who forsaketh righteousness and becomes iniquitous. In short, this chapter is a complete confutation of all the assertions which ever have been, or ever shall be introduced, in support of the doctrine of Original Sin.

In the next place, I wish your readers to consider what is the real meaning of praying or doing any thing in the name of Christ. There is a letter in the Theological Repository, which had the full approbation of Dr. Priestley: that letter clearly shewed, that doing any thing in the name of Christ, means acting as his disciples: we should therefore seriously consider, when we pray in his name, what we call down upon ourselves, if we be engaged in any iniquitous practices. As his dis ciples, we must depart from every known transgression, and cultivate every virtuous sentiment and holiness

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of life. name whilst we know ourselves to be If we therefore pray in his the servants of sin, we pray for our condemnation. We should, therefore, be prepared with holy hearts, to desire always to walk in the ways of righteousness and truth, according to the clear declarations of the blessed Gospel, when we presume to pray in his name: otherwise we act more unadviseably than those who never pray at all, unless they humbly pray for pardon, acceptance, and to be wholly devoted to all piety and goodness.

to you the opening of a very large Having still some room, I announce Methodist chapel at Bath. On the front of this building is inscribed, Deo Sacrum, in capitals. I wish to be informed what they mean by Deo. Do they mean the One Father of all, or do they mean Jesus Christ, contrary to his own declaration? Or do they trous doctrine of the Church of Rome, mean Trinity, according to the idolaand of some other churches?

W. H.

Mr. Cornish's Communication of a curious
Ecclesiastical Document, with his Reply
and Remarks, and of Two Letters of
the late Dr. Toulmin's.

Colyton, September 27th, 1816.
SIR,
THOUGH personally unknown to

T

friendship with many of your correyou, I am in habits of particular spondents and constant readers, several of whom have been very desirous that a letter addressed to me by four ministers, with my reply, might be inserted in the Monthly Repository.

began his ministry at Colyton, was for The excellent Dr. Toulmin, who fifty years my tried and faithful friend, a mutual regard and attachment conand between him and the society here tinued to the close of his valuable life. In all my personal and ministerial concerns he felt a warm interest. The attention paid to his memory by others, and particularly my good Brother Howe, in the Monthly Repository for January last, rendered any particular notice from reply were put into his hands, to prome unnecessary. The letter and my cure his opinion as to the publication tended with bodily indisposition, and of them. His various engagements, athis lamented death, prevented the correspondence, as I have no doubt, from being forwarded in due time to you.

650 Mr. Cornish's Communication of a curious Ecclesiastical Document,

Though often urged, I had given up the idea of bringing it forward now; but a judicious and amiable friend (Dr. Carpenter) lately urged the publication as a curious anecdote in private ecclesiastical history.

Some of my friends were for giving the names of the ministers; others with myself thought it better not to publish them. They themselves might hereafter see the impropriety of their conduct; and the feelings of many of their particular acquaintance, who highly disapproved this part of their conduct, urge the suppression. If without them you think fit to insert their proposal and my answer, both are at your service.

It will give satisfaction to many respected friends at a distance, should the letters appear, to be informed that not one of my little flock has deserted me. A place has been built and opened these two years: though small, it is only occasionally well filled; those regularly attending are few, and such as before went to some neighbouring places. Strangers who contributed on the representation given that the place would be thronged by those who could not find the way to heaven without this aid, have been deceived.

The enclosed letters from the guide of my youth, when I was a student at Hoxton, under those able tutors, Dr. Savage (the intimate acquaintance and successor in his congregation to the renowned Dr. Watts), Dr. Kippis and Dr. Rees, are at your service. They shew at what period, when he was about 30, Dr. Toulmin began to alter his views, always the result of previous diligent inquiry; and his not having brought off me from what is distinguished by the name of the high, very high Arian scheme, never withdrew from me his most affectionate regards or interrupted our ministerial connection.

Mr. Moffat, ever pious and progress ively liberal, carried on his useful ministry at Nailsworth, and honourably concluded them at Malmesbury, several years since. Mr. Ward, whose valuable life Dr. Toulmin recorded in the Protestant Dissenters' Magazine, adopted modern Unitarian ideas, or at least inclined to them. Dr. Amory, and his friend (whom I had the honour also to call mine) the venerable Mr. Towgood, ever adhered to Dr. Clarke's ideas, as securing effectually the unity

and supremacy of the One God, and the honour and dignity of the One Lord Jesus Christ.

On my last visit to London, in 1800, that able supporter of the Dissenting cause, my friend and correspondent Mr. Palmer, of Hackney, informed me of an attempt made by some connected with the Hoxton Academy, which had given him such disgust, that he intended and I believe had withdrawn his subscription. A letter had been written to a member of the congregation_at Kingston upon Thames, concerning the low state of the interest there, and proposing that they should dismiss their then minister, giving him a year's salary or so, and take one of their connection in his room. The indignation of the whole society was excited, an attachment to their minister increased, and some years afterwa ds, when by his removal and that of one of the most active members (with whom I am well acquainted) regular preaching was dis continued, none joined the independent place, which possibly most of them might have done, bad it not been for the ungenerous proposal made by some of that party, which somewhat resembles that sent to

JOSEPH CORNISH. P.S. Mr. William Morgan, in bis Life of his Uncle, Dr. Price, thus writes: "I have often heard him say, that his attendants were now so few, as to make it impossible for him to be animated before such an assembly; nay that he thought every attempt at exertion or energy would be completely ridiculous." Pp. 30, 31.

But he writes in another place, p. 28, "Although grieved and dispirited, he never uttered a murmur of discontent. In time he became familiarized to those scenes which had at first so deeply depressed his spirits; and though always affected by them, he so far recovered himself as to divide his hours more equally between the study of philosophical and religious subjects, and to review the result of his labours in both through a less gloomy and discouraging medium."

The close of Dr. Price's ministry at Poor Jewry Lane, was the period to which Mr. Morgan refers. I was then a frequent hearer of that admirable preacher, and used to wonder that discourses delivered with so much anima tion and such commanding seriousness, did not attract a numerous audience.

With his Reply and Remarks, and of Tico Letters of the late Dr. Toulmin's. 651

Some who attended, I know, like my self, were warm admirers; and though he might feel discouraged, and full of modesty as he was, be insensible of the energy with which he spoke, his manner as well as his matter deeply affected all serious hearers.

Had it been the Doctor's infirmity to be unable to attempt exertion, his example in this respect should by no means be imitated. Small congregations may be made less through want of exertion in their minister; the improvement of every individual present should be a point continually kept in view, and how few soever the number of hearers may be, the preacher is bound in duty to exert his best abilities.

Mr. Morgan might have drawn up a more interesting memoir, though what he has written is acceptable. Some account of Dr. Price's associates would have been pleasing. At Poor Jewry Lane his fellow-labourer was the accomplished Mr. Radcliffe. That he declined preaching for many years before his death was much to be regretted. He continued, however, a steady adherent to the cause which he had so ably served in the pulpit, yet the continuance of his services there might have proved of essential benefit. The truly respectable Mr. White, of the Old Jewry, was chosen afternoon preacher at Hackney, when Dr. Price became pastor; and the excellent Dr. Amory succeeded in the morning service at Newington Green, continuing his services at the Old Jewry the other part of the day, Mr. White being co-pastor there with him. Dr. Amory and Dr. Price were kindred souls. The best qualities which can ador Christian ministers, and the most amiable dispositions as members of society, distinguished both. Never had a small or any congregation two preachers more worthy of their most serious and attentive regard. Dr. Amory, during his long residence at Taunton, was much esteemed by and frequently preached to the respectable Baptist Society there. He expressed to me the great pleasure he felt when Mr. Toulmin was fixed in it. Mr. Ward his successor was advancing in years, as were the principal supporters of the place where Dr. Amory had officiated. He rejoiced, therefore, in the thought, that those sentiments of religion which represented. God "as

love," and which his uncle Grove and himself had long inculcated, would still continue to be held forth in his native town, and among the posterity of his beloved hearers.

Colyton, Devon, April 28, 1814.

To the Rev. Mr. Cornish. REV. AND DEAR SIR, WERE we to regard our own feelings only in making you this joint address, we should be disposed to preface it with a long apology for interfering in a point in which you are so deeply interested. Be assured, dear Sir, it is far from our intention to wound them in the slightest degree. A sense of duty to the great head of the Christian church, and a sincere regard for the spiritual eternal welfare of our fellow-creatures, are the principal motives which have prevailed upon us thus to address you.

We are given to understand that the Dissenting interest at Colyton has not been of late years in that flourishing state which doubtless you yourself wish. The attempt which has been lately made to gain the attention of the people to a concern for their spiritual good, seems to have been attended with a Divine blessing. The attendance is very considerable and would in all probability be much greater were there a suitable place of worship. A plan has been proposed and in part proceeded upon, for fitting up a more commodious house. The expence attending this object would be considerable, though no doubt it might be effected.

Having understood this to be the situation of things, it has occurred to us, that, as you are now advancing in years, and may not be so well able to make those exertions which are necessary to gather and keep together as congregation at all numerous, you might feel disposed to give up the meeting-house which you occupy into the hands of approved trustees, in order to accommodate those who are evidently willing to attend the minis try of the young men who have preached to them the word of life.

If this proposal were acceded to on your part, much expence would be saved in building, &c. and we should conceive it would be much more to your satisfaction to see the places where you have so long laboured and in which doubtless you feel an inte-i

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