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church or chapel, or other place of religious worship on Sundays, or any other day on which divine service is ordered by authority to be celebrated, or going to or returning from attend. ing the funeral of any person who shall die and be buried in any of the parishes in which the said road lies, &c."

But all other persons, travelling on the said road on Sundays, are obliged to pay double toll, even though they attend public worship in the church of the parish where the gate stands, if it be not their proper and usual place of attending the said worship.

remonies; or that such musty, murdered metaphors as abortions of genius, red-hot ashes, and old philosophers' tubs were good enough for me. I thought I had written better than to deserve such scornful treatment; and though I have not seen the Sermon in question since the last proof-sheet passed through my hands, I begin to think it deserves to be committed to the flames. But finally—if it was the holy, catholic purpose of your worthy correspondent to inform the church of orthodox Trinitarians that the church of orthodox Unitarians.does not approve of my sermon-he might have surely saved himself the trouble. So that a person in a chaise and pair, of writing a letter. I was conscious passing to attend in our church, or of peculiarity and singularity in my any Dissenting place of worship in style; and took care to inform the this or any other town (for we make public that I was not the organ of no invidious distinctions of denomithe Unitarian Church, and that all the nations) from or into a parish in which faults of manner and spirit in my com- our road does not lie, must pay a toll position were ascribable and charge of two shillings, though on other days able to me alone. Your correspon- he passes for one shilling. This doudent is no doubt a most charitable ble toll has been provided because it Christian and refined gentleman; but was thought that such as travel for perhaps some of your readers will amusement on the Lord's Day can think his sense of honour is not very afford such payment for the benefit high-mettled which suffered him to of the road. The regulations of other make an attack upon the manner and local Acts may be different, and therespirit of a sermon after the above de- fore reference should be had, as beclaration from the author. fore observed, to the Act under which the gate alluded to by J. P. was erected.

JAMES GILCHRIST.

Moreton Hampstead, Feb. 8, 1816.
SIR,

IT

T seems to me, that it was not necessary for your correspondent J. P., p. 14, of your number for January last, to make a profession of his faith, however correct it may be, in seeking information on the subject of Sunday Tolls. Our highway acts have nothing to do with the faith, but only the passing of travellers and to know who is to pay, and who is exempted, on Sundays, he must consult the local Act under which the gate has been erected, at which toll is demanded of him, or the table, which is, or ought to be, hung at the gate, containing the tolls and exemptions. The Act, under which the road which passes by my door has been made says, in the clause of exemptions," No toll shall be demanded, of or from any person or persous going to or returning from his, her or their proper parochial

Were all Acts worded as the clause above extracted, I should hope no person would think of demanding from a Dissenter a toll to which a Churchman is not liable. And if there be any Act which exempts the latter and not the former, it must be owing, I should think, to the neglect of Dissenters at the time of passing it; and they must bear it with patience until the next time of renewal, which cannot be obtained without their knowledge, unless it be again their own fault. At the meeting of the trustees which is called to prepare for such renewal, they should appear, aud make their claim to the same exemption as others, and without doubt they will prevail: but if they should not, they should by their counsel in parliament, petition for it, or against the renewal of the act, and surely they cannot fail of full redress.

J. J.

GLEANINGS;

OR, SELECTIONS

Gleanings.

AND

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the cause I now speak of: No, no;

REFLECTIONS MADE IN A COURSE I speak of the common cause of all

OF GENERAL READING.

No. CCXLIII.

Death of Truth in order to a Revival. The Great Mr. Howe, in his Funeral Sermon for the silver-tongued Dr. Bates, has the singular supposition of Truth being destined to die and then to experience a resurrection. His text, which he judiciously explains and happily applies, is John xi. 16, "Let us also go that we may die with him :" referring to Dr. Bates, he says, in conclusion,

"But be it far from us to say, "Let us die with him," as despairing of our cause. If our cause be not that of any self-distinguished party, but truly that common Christian cause, of which you have heard. While it is the divine pleasure to continue us here, let us be content and submit, to live and own it, to live and serve it to our uttermost. If ever God design good days to the Christian church on earth, this is the cause that must prevail, and triumph in a glorious conquest over death.

"But I must freely tell you my apprehensions, which I have often hinted, that I fear it must die first; I mean a temporary death; I fear it, for it hath been long gradually dying already and spiritual diseases which have this tendency are both sinful and penal. Lazarus's death and resurrection, I think to have been meant, not only for a sort of prolusion to the death and resurrection of Christ, both personal, but mystical. I only say this for illustration, not for proof.

"That sickness and death of his was not in order to a permanent death but for the glory of God, that when the case was deplorate and hopeless, and he four days buried, he might surprisingly spring up again alive.

"I know not but the sickness and death of this our incomparably worthy friend and (for ought I know of many more of us) may be appointed the same way to be for the glory of God; that is, as tending to introduce that death which is to pass upon our common cause; which such men help to keep alive, by their earnest strugglings, though in a languishing, fainting condition every hour.

"Think me not so vain as to reckon exclusively the cause of Dissenters,

serious, sober-minded Christians, within the common rule or without it. I neither think any one party to include all sobriety of mind or to exclude all insobriety.

"But though it should seem generally to have expired, let us believe it shall revive. When our confidences and vain boasts cease, The Temple of the Lord! The Temple of the Lord! Lo, here is Christ, and there is Christ! And one sort ceases to magnify this Church, and another that, and an universal death is come upon us, then (and I am afraid, not till then) is to be expected a glorious resurrection, not of this or that party; for living, powerful religion, when it recovers, will disdain the limits of a party. Nor is it to be thought that religion, modified by the devised distinctions of this or that party, will ever be the religion of the world. But the same power that makes us return into a state of life, will bring us into a state of unity, in divine light and love. Then will all the scandalous marks and means of division among Christians vanish; and nothing remain as a test or boundary of Christian communion, but what hath its foundation as such, in plain reason or express revelation.

"Then as there is one body and one Spirit, will that Almighty Spirit so animate and form this body, as to make it every where amiable, selfrecommending and capable of spreading and propagating itself, and to

"

increase with the increase of God.' "Then shall the Lord be One, and his name Ore, in all the earth.' Howe's Works. (2 Vols. Fo. 1724.) II. 458, 9.

No. CCXLIV.
Demoralizing effect of War.

Ten or twelve generations of the world must go to the making up of one wise man or one excellent art: and in the succession of those ages there happen so many changes and interruptions, so many wars and violences, that seven years' fighting sets a whole kingdom back in learning and virtue, to which they were creeping, it may be a whole age.

Jere. Taylor. H. Dying.

REVIEW.

"Still pleased to praise, yet not afraid to blame."-POPE.

ART. I.-Almanach Imperial, pour
l'Année M.DCCC.XIII. Presenté
à S. M. L'Empereur et Roi, par
Testu. A Paris chez Testu et Co.
De L'Imprimerie de Testu, Impri-
meur De L'Empereur. The Im-
perial Almanack for the year 1813,
presented to his Majesty the Em-
peror and King, by Testu. Paris.
Sold by Testu and Co. From the
Press of Testu, Printer to the Em-
peror. Pp. 978.

ART. II.Almanach Royal pour
Années M.DCCC.XIV. et
M.DCCC.XV. Presenté à Sa Ma-

les

jesté, par Testu. A Paris. Chez Testu et Co. Testu, Imprimeur de LL. AA. SS. Mgr. Le Duc D'Orleans et M. Le Prince De Condé. The Royal Almanack for the Years 1814 and 1815. Presented to his Majesty, by Testu. Paris. Sold by Testu and Co. Testu, Printer to their Most Serene Highnesses, the Duke of Orleans and the Prince of Conde. Pp. 830.

WE

WE have here presented, in a striking contrast, the Imperial Eagle and the Royal Lily, each forming a vignette to its appropriate title

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In our Sixth volume (p. 615,) some account was given of "the Imperial Almanack for the year 1811," chiefly with a view of noticing the Chapter entitled, Organization des Cultes," as a part most likely to interest our readers. This chapter is the seventh in the Imperial Almanack for 1813. The Catholic Religion, Culte Catholique, occupies the first section, with no other mark of distinction, than priority, or as primus inter pares. Cultes Protestans, fill the second section, while the third is devoted to the disciples of Moses, under the title of Culte des Juifs. This is probably the last time that Culte Catholique will be constrained to associate with Protestants or Jews, unless France should unexpectedly again possess a government, enlightened to understand the benefits of impartial toleration, and courageous enough to pursue them.

Under these circumstances we cannot be satisfied to lay aside this last Imperial Almanack without further describing the ecclesiastical state of France and its dependencies, as modelled by the tolerating policy of the Emperor and King.

The first Section of Chapter 7th (p. 256,) is devoted to the Archbishops and Bishops of the Church of Imperial France. Fifteen Archbishoprics, including their Suffragan Sees, are thus aron, Aix, Toulouse, Bordeaux, Bourges, ranged: Paris, Malines, Besançon, LyTours, Rouen, Turin, Genoa, Floappear to be ninety-eight. The list rence, Pisa, Sienna. The Bishoprics is closed (p. 266,) with Osnaburgh, having been once under the ghostly a name familiar to au English ear, as care of our Duke of York, who, from his infancy till the French irruption remarkable that, excepting two or was Prince Bishop of that See! It is three Italian Prelates, none of the bishops in this list were appointed before 1802.

The Second Section, appropriated to Cultes Protestans commences with the Protestants of the Confession of Augsburgh, or Lutherans. Their order and connexion with the go

vernment are thus described:

The churches of the Confession of Augsburgh have Pastors, Consistories, Inspections and General Consistories.

The Consistories superintend the discipline, and the management of the property of the church, and of the interest accruing from charitable contributions.

The Inspections are composed of a passistorial Churches. Every Inspection elects tor and one elder of each of the five Confrom its own body, two laymen and one ecclesiastic, who are called inspectors. The inspector superintends the ministers or pastors, and maintains order in the Consistorial Churches. The Inspection cannot hold its sittings, without the authority of the government.

The General Consistories form the su

perior administration of all the Consistorial Churches and the Inspections.

the interval of their sittings, there is a DiBesides the General Consistory, and in rectory composed of a president who is eldest of the ecclesiastical inspectors and of three laymen, one nominated by the

Review.-Imperial and Royal French Almanacks.

Emperor; the other two chosen by the
General Consistory. (P. 267.)

Excepting two ministers at Paris, (p. 854,) a General Consistory at Mentz, and one for the departments of the Rhine and Moselle, in which no churches are named, the Lutherans appear to be all included in the General Consistory of the Departments of the Upper and Lower Rhine, established at Strasburgh. There they have two churches, and one at each of the following places: Petite-Pierre, Wissembourg, Bouxviller, Colmar, Montbehard.

The Protestants of the Confession of Augsburg have an academy or seminary, at Strasburg, for the instruction of mi

nisters.

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The Reformed Protestants have pastors, consistories and synods.

The consistories of every reformed church are composed of one of the pastors attached to each church, and of elders or eminent laymen, (notables) chosen from the citizens who are rated the highest in

direct contributions.

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One half of the elders are replaced by - new elections, once in two years.

The elections of the pastors are made by the consistories and confirmed by the Em peror.

The synods have the charge of superintending all that concerns the celebration of worship, the doctrine taught (l'enseignement de la doctrine) and the conduct of ecclesiastical affairs.

Their decisions are submitted to the Emperor's approbation.

Five consistorial churches form the circuit of a synod. Each synod is composed of one pastor and one elder, or eminent person, (notable) of each consistorial church, and cannot assemble without permission of the government, nor continue its sitting more than six days., (P. 269.)

It thus appears that the French Protestant Churches as to the controul of government, over their internal regulations, and the absence or limitation of a popular voice, assimi

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lated to the Established Church of Scotland, and even of England, rather than to the Churches of the English Nonconformists, who, however denominated, are all, in practice, Independents. Thus their late commendable zeal against persecution could not be excited by sectarian similarity. They felt, we trust, that far nobler motive, with which Tillotson would have inspired a rigid doctor in his day, even the commanding influence of Charity, which is above Rubrics.

Excepting Paris, there appear to have been 140 Churches of the Calvinists in Imperial France, divided among 46 departments, here arranged alphabetically. As an historical document not easily procured from any other quarter, we subjoin the catalogue of names.

Aisne, Seine and Marne, Moineaux near Château-Thierry. Higher Alps, Gap. voute, Saint Pierre Ville. Ardennes, SeArdèche, Lamastre, Privas, Vernoux, La dan. Ariege, Maz-d'Azil. Aveiron, Saint Afrique. Calvados, Caen. Charente, Jarnac. Lower Charente, Saintes, Rochelle, la Tremblade. Cher, Sancerre. Dordogne, Bergerac, Montcarret. Doubs, Besançon. Drome, Crest, Dic, Lamotte, Dieu-le-Fit, Valence. Dyle, Brussels. Scheld, Sluys, Isendike, Axel. Gard, Alais, Saint-Ambroise, Vezenobre, Saint-Jean-du-Gard, Anduze, Uzés, Ste-Chaptes, Nismes, Vauvert, Aigues-Vives, Calvisson, Sommieres, Vallerauque, Vigan, St. Hyppolyte, la Salle, Sauve. Upper Garonne, Calmont, for Toulouse. Gers, Mauvesin. Gironde Chartrons, F. B. de Bordeaux, Sainte-Foy, Gensac., Herault, Latt, F. B. de Montpel lier, Montagnac, Massilargues, Ganges. Isere, Mens. Leman, Geneva, Carouge and Ferney. Upper Loire, Saint-Voy. Lower Loire et Vendée, Nantes. Loiret Orleans, Chatillon. Lot et Garonne, Tonneins, Clairac, Castelmoron, Lafite, Nérac. Lozere, Florac, Meyrueis, la Barre, St.Germain-de-Colberthe, Vialas. Meurthe, Oberstenzel, Nancy, Lixheim. Lower Meuse, Maestricht. Mont-Tonnere, Obeingelheim, Sprendlingen, Alzey, Oppenheim, Osthosén, Hippenheim, or the vicinity (auprés), Freinsheim, Frankenthal, Spire, Edenkauben, Neustadt, Kaiserslautern, Rokenhausen, Obermoschel, Hombourg, Menbach, Deux-Ponts, Annweiller. Moselle, Metz. Nord, Lille, Quesnoy. Pô, la Tour, Prarostino, Ville-Sèche. Lowbourg, Bischweiller, Bergzabern, Billiger Pyrennees, Orthés. Lower Rhine, Strasheim, Landau. Upper Rhine, Bienne, Saint-Imier, Corgemont, Bevillard, Mulhausen. Rhine et Moselle, Creutznach,

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Review.-Imperial and Royal French Almanacks.

Sobernheim, Stromberg, Simmern, Kirchberg. Roer, Stolberg, Crevelt, Odenkirchen, Meurs, Cleves. Rhone, la CroixRousse, Suburb of Lyons. Mouths of the Rhone, Sainte-Margueritte, Suburb of Marseilles. Sarre, Sarrebruch, Coussel, Meisenheim. Lower-Seine, Bolbec for Havre, Bonsecours for Rouen. Two Sevres, S. Gelais, Suburb of Niort, Chalons, Suburb of S. Maixent, la Barriere, Suburb de la Motte S. Heraie, Bretagne, Suburb of Melle, Lezay. Tarn, Castres, Mazamet, Vabre, la Caune. Tarn et Garonne, Montauban, Negrepelisse. Vaucluse, Lourmarin. Vienne, Rouillé.

To each of these churches is annexed the name of the minister, whether Pasteur or President. At Paris the proportion of Protestants must be very inconsiderable. Besides two Lutheran ministers, before mentioned, there are only three ministers of the Calvinists, M. Marron, President, and Messieurs Rabaut Pomier and Monod (p. 854). There is no account of any collegiate institution belonging to the Calvinists, except that the minister of Montauban, M. Froissard is described as "President and Dean of the Faculty of Theology" in that city.

From the third Section, which places Jews on the same level of toleration with Christians, we learn

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government,

Men of all climes that never met before
And all persuasions too :
a chapter, as little likely to be
imitated as that France should become
again Imperial.

Before we finally quit this last Almanack, presented to the Emperor and King, we cannot help noticing a short passage which now only serves to display the vanity of human expectation. At p. 852, we are informed that "Par Décret du 20 Février 1806, l'église de Saint Denis est consacrées à la sépulture des Empereurs." By a decree of the 20th Feb.

1806, the Church of St. Denis is re-
served for the burial-place of the Em-
perors. Alas! the Imperial burial-
place will now, to all human appear-
ance, be found on that remote rock

which British magnanimity has as-
signed for Napoleon's prison, where
he who gave law to Kings and Em-
perors, in their capitals, must be con-
tent to receive the accommodations of
existence, as a princely boon
Till all Atrides be an empty shade!

We never offered the homage of unqualified applause to the late Emperor while he was seen to " ride on the high places of the earth," nor will we join the vulgar herd, in court or city, who "watch the sign to hate," and would insult over his fall. Those

who have been accustomed to

66 enno

-drop the man in their account And vote the mantle into majesty, cannot fail to maintain an unappeasable quarrel with an upstart, bled by himself," un homme de rien, as Father Orleans styled Buchanan, though obliged to confess qu'il étoit homme d'esprit.

"There is no person more odious than the man who makes himself greatly eminent. It is a sort of tacit reproach on the rest of the species: and every one feels his own meanness the more sensibly, when he looks towards those exalted geniuses, who have gained a superiority over the rest of mankind." torian of these eventful times, free (Spense on Od. Pref.) The future hisand possessed of documents now infrom the passions of a contemporary, accessible, will best decide how far that 'odium, so justly felt by regular governments, contributed to form and cement a confederacy, the result of which has closed the public life of Napoleon, probably for ever. That extraordinary man such an historian will scarcely fail to represent as an instance, not more remarkable, of unstable fortune, than of human inconsistency;

a Genius bright and base,

Of tow'ring talents and terrestrial aims.

Yet, amidst the inexpressible miseries, felt or feared, during the last twenty years, under the pitiless dominion of the sword, it became the friends of virtue and of human bliss to rejoice that the ambition of a military Chieftain had, on some very important points, a reforming tendency. Espe

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