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MR. HAYNES was Assay Master second wife out of the Joslin (Josselyn) family (the first knight baronet in England-the title is now lost in a a higher). They lived in Queen's Square, Westminster, which lies between the Broadway and the Park. Mrs. Haynes attended upon Mr. Say, my father, as her minister, and in consequence they visited at each other's houses. Mr. Haynes was of the Established Church. He had a son, by a former wife, who was rector of Elmset (about four miles from Hadleigh in Suffolk). I often dined at Mr. Hopton Haynes's off turkeys that were sent from him. He was living at Elmset when I came to reside at Hadleigh, about the year 1746.

in married his

Mr. Hopton Haynes thought that those who addressed any but God the Father were idolaters. Upon which my father asked him, how he could join in the established service, where it was so often done. His reply was, that he sat down to show his dislike. My father saying, "he thought that was not sufficient," Mr. Haynes never after attended any place of worship, and it gave my father much concern that he had hinted it to him. There was no particular intimacy between them.

A grandson of Hopton Haynes, a venerable clergyman, is now resident at Cretingham, a village about five miles from Framlingham. He previously resided at Ipswich, and officiated at Swilling, a small village, if

not elsewhere. He has a living or livings at a considerable distance.

Some years since, visiting at a friend's house near to Mr. Haynes's present residence, I met the old gentleman, and entering into conversation, I mentioned that I had often heard my mother speak of a clergyman at Elmset of his name: he replied, "he was my father;" and of Mr. Hopton H. "yes, he was my grandfather;" and said, his writings were very differently thought of now from what they were at their first publication, and some years after. They are now in high repute with many as giving a just and rational interpretation of the scripture doctrine, concerning Jesus Christ. There were warm contenders on both sides of the question. It became every one to examine and think for himself and

speak and act from conviction; but

some were of opinion that religion was a plain simple thing, and that it was of more importance to insist on it practically than to enter upon the minutiae of controversy. He hath, taught thee, O man, what is good and what," &c. "Thou shalt love the Lord thy God," &c. The grace of God which bringeth salvation, hath appeared unto all men, teaching," &c. On these things hang all the law and the prophets, and they think they best preach Christ by laying the main.

stress on them.

Mr. H. is a very liberal minded gentleman-leads a very retired lifeis a bachelor.

SIR,

S. S. T.

Bromley, May 17, 1816.

I LATELY found, among some long forgotten papers, the enclosed which I remember to have received, friend who was well assured of its ausoon after the date of the letter, from a thenticity. The date must have been in 1792, when "about the 20th September the French General Montesquicu entered the territories of Savoy, A deputation from Chambery waited on him almost as soon as he passed the boundary, and on the 21st he proceeded with a detachment to take possession of that city."-(New Ann. Reg. XIII. 193.) Savoy was soon after annexed to. France, under the name of the Depart ment of Mont Blanc. Of the Marquis of Bellegarde, I am not aware that I ever before met with any account.

Letter of Granville Sharp's on the French Revolution.

I suspect that history will not sustain Mr. Sharp's opinion that " the Crown of France has offered more support to the" papacy, "than any other of the" European Powers. My venerable acquaintance appears not to have recollected the frequent contentions of that Crown with the Court of Rome for the liberties of the Gallican Church, the absence of an Inquisition, and the Toleration of Protestants, under the name of the Pretended Reformed, from the time of Henry IV. through a large part of the 17th century, though the Toleration was gradually infringed and at length abolished by the revocation of the Edict of Nantes, in 1685. Nor, whatever the Church might desire, can it be correctly alleged that the State, in France, generally interfered, as in Spain, Portugal, and perhaps papal Germany, to deprive the common people of the Holy Scriptures." I have in my possession two evidences to the contrary. One is the French Testament of the Protestants, printed in 1668 to which is annexed Marot and Beza's Version of the Psalms, and the Prayers, Catechism, &c. used by the French Protestant Churches. This volume, as appears by the titlepage, was publicly sold by a bookseller at Charenton and Paris. But the other evidence is still more to the purpose it is a French Testament published at Paris in 1764, with the customary privilege du Roi. The Mass is prefixed, with a French translation Short notes are added to the text of the New Testament; and besides the common division into chapters, there is a more rational arrangement, by sections and paragraphs, and a preface, recommending the study of the Scriptures. This edition of 1764 is described as a re-publication of one that had been printed in 1746. Thus, seventy years ago, at least, any Frenchman, so disposed, might have purchased, at Paris, the New Testament and the Service of his national Church, in his native language, as freely as an Englishman could purchase in London the Liturgy of his Church and the authorized Version, so falsely described, by a favourite pious fraud, as without note or comment.

I cannot help adding the testimony of Dr. Geddes, in his Prospectus. Haying censured the opinion "that the Scripture should not be translated into vulgar fongues," he remarks, p. 102, "that this doctrine has chiefly obtained in those countries where the Inquisition

337

has been established." He adds, that "in France and Germany a different system has at all times, more or less, prevailed."

Having this occasion again to mention Mr. Sharp, I recollect, what I ought to have noticed sooner, the letter of L. H. (p. 27) occasioned by my former communication. After all, your respectable correspondent's dif ference with Mr. Jenyns, like that of Mr. Sharp, appears to be little more than verbal. The reference which he makes to the great exemplar of Christians, may well serve to seule the ques tion. L. II. considers Christ as a pa triot, because he wept over Jerusalem, the metropolis of his native land. But would he not have wept as freely over Rome or Athens, had he been commissioned, a messenger of divine judg ments, to either of those cities? The disciples of Christ were indeed patriots, according to the constitution and practice of all our Christian governments. In one case they wondered that their Master talked with a woman who was. a stranger to the commonwealth of Israel, and on another occasion they asked for fire from heaven, to revenge an incivility offered by their natural enemies, the Saniaritans.

I remain, Sir,
Your's,

J. T. RUTT.

Extract of a Letter from Granville Sharp

to W. Gill.

"I feel great concern for the distrosses. which must necessarily be occasioned to the Marquis of Bellegarde, and his amiable family, by the eruption of the French, Army into Savoy; they were in possession not only of Chambery, where the Marquis.

has a house, but also of the Chateau des Marches, the superb seat of the family, and probably in possession also of most of the Marquis's estate, so that undoubtedly. the family must have been obliged to fly.

""he retreat of the combined army is. stated in a variety of accounts, so that there. is now no doubt of the fact, and of coursethe French Revolution must be established. The progress of it has been more extraordinary than any event in the history of France, or any other nation for many ages, and contains a variety of very singular instances of God's providence in the timely discovery of secret plots and intended insurrections which the present Atheistical state of that nation prevents them from observing, for they ignorantly impute all their success to their own valour and philosophy,

"The infidelity that pervades France is the natural effect of the long continued exertions of their apostate church and state to deprive the common people of the Holy Scriptures, which were witnesses against their usurpations, and without which men become brutes by being unguarded against the sudden and secret impulses of spiritual enemies, which know how to take advantage of every sudden occasion of fear, passion or lust, to stide the knowledge of good and evil in man--but without this infidelity and the occasional demoniacal phrenzies of some of them (to which fufidels are always liable) they would not have been proper instruments in God's hand for a retribution in blood to their more bloody deceivers, of whom the prophet has declared "they have shed the blood of saints and prophets, and thou (O God) hast given them blood to drink, for they are worthy:" thus the very worst of me and even demons are made instrunents of God's justice and providence to fulfil his word.

heaven, according to the express terms of
the prophecy. But the civil death or total
extinction of all titles by law, is amply
sufficient to prove the prophetic mark upon
that nation, and to enable us to judge by
the context of the prophecy (see 11th chap-
ter) in what an awful period of time we
stand at present. Excuse these remarks;
the accidental mention of our mutual
friend the Marquis of Bellegarde insensibly
led me to them, and as I have a real satis-
faction in being aware of the times, I
naturally wish my friends to partake of it.
Be pleased to present my respectful com-
pliments to your mother and the ladies.

I remain with great esteem, Dear Sir,
Your humble Servant, G. S."

GLEANINGS; OR, SELECTIONS AND
REFLECTIONS MADE IN A COURSE
OF GENERAL READING.

No. CCLVIII.

Saint Thomas à Becket." Gervase, of Canterbury, says, that two volumes of miracles, performed by the dead archbishop, were extant at Christ Church, in Canterbury, when he wrote, and affirms, that they equalled all those in the gospel. In proof of which he tells us, that not only diseases of all kinds were healed by the invocation of his name, but mem

"France was certainly the eminent tenth part of the Roman empire, and the crown of France has offered more support to the anti-christian Pontifex of Rome, than any other of the ten horns of the Beast; so that when the city of Rome was deprived of that support, the prophecy of John was certainly fulfilled, that a tenth part of the city fell in a great earth-bers cut off and eyes pulled out (geniquake or reloμo5, the popular commotion which preceded the event, in which were to be slain "the names of men seven thousand." The names of men could not be slain, otherwise than by a civil death, by a law to extinguish human titles, of which before the time of accomplishment our English translators of the apocalypse could form no conception, nor could they make any sense of the passage; which difficulty induced them to curtail it, and to omit the expression that the names of men were slain, though all the Greek copies have it and as seven thousand is * prophetic number of perfection, it means a total extinction of all titles, which suddenly and wonderfully happened in an immense nation, more remarkably attached for ages to titles, vanity and arbitrary power, than any other nation on earth; and this wonderful prophetic mark is so strongly impressed upon the nation at present, that they will not even allow the ordinary title of Monsieur to be used among them.

It is remarkable that the army of the French emigrants, consisting chiefly of nobility and titled men, is exactly seven thousand eight hundred, so that if that army should be cut off (and it seems at present in deplorable danger) the number is just sufficient to afford even a literal accomplishment, and to leave a remnant to be affrighted and give glory to the God of

talibus abscissis et oculis effusis) were restored to the bodies from which they had been separated, and the dead were raised to life.-To which Matthew Paris adds, that he also restored life to dead birds and other animals. This, I presume, he did at idle times for his amusement. His blood was accounted a sovereign remedy for all diseases, and formed one of the most lucrative articles of traffic to the monks of Canterbury. The archbishop of Seus, in a letter to the pope, delivered to pos terity by Roger de Hoveden, told his holiness very gravely, that the waxlights which were placed about the corpse of Becket, before his interment, happening to go out in the night, he rose up and lighted them again himself.

No. CCLIX.

Short and Long Prayers.

In the reign of Abd'ullah the Third, surnamed Meemounn, Bagdad was afflicted with a great drought. The caliph enjoined a public penance, and went himself in procession, at the head of his Mussulman subjects, to perform, in the neighbouring plains, the prayers prescribed by religion on such occasions. The ceremony was

Gleanings.

repeated on three succeeding days, but without effect. Heaven withheld its blessings and rejected their petitions. The caliph then ordered the Jews and Christians to unite their supplications with those of the faithful; when, lo! to the great scandal of Islamim, the rain fell in abundance, and the earth was refreshed. The caliph was astounded he felt the affront even Inore than he acknowledged the favour, and his faith staggered with. resentment. The Ulema were assembled, and the caliph proposed his doubts; when a reverend doctor, no less learned than pious, arose, and enforcing his reasonings with the seductions of eloquence, calined his disquietude, and brought him back into the stedfastness of truth. The Mahometan doctors attribute to inspiration the discourse which he pronounced. "What is there," said the holy man," so extraordinary in this event, or so inimical to the religion of Mahomet? God," continued he, "so loves the Mussulmans, his chosen people, their prayers and their petitions are so grateful to his ear, that he even abstains from an immediate compliance with their request, to compel them to renew their pious addresses: but the voice of infidels is harsh and dissonant; and if he grant their petitions, it is from disgust at their nauseous supplications, and to rid himself of their importunities."

No. CCLX.

Ancients and Moderns. "God hath given wisdom unto all, according to a competent measure, that they might both find out things unheard of before, and weigh things already found out. Neither because they had the start of us in time, doth it likewise follow that they have it also in wisdom, which, if it be indifferently granted to all, it cannot be forestalled by them that went before. It is unimpareable, like the light and brightness of the sun, it being the light of man's heart, as the sun is of his eyes. Since then to be wise, that is, to search the truth, is a disposition inbred in every man, they debar them selves of wisdom, who, without any examination, approve the inventions of their ancestors, and, like unreasonable creatures, are wholly led by others.

* The Turkish Court of Doctors' Con

nions.

339

But this is it which deceives them. the name of ancestors being once set in the front, they think it cannot be that either themselves should be wiser, because they are called punics, or the others should in any thing be mistaken, because they are called their ancestors." From Lactantius, Div. Inst. 1. ii. c. 8, by Hakewill. Apologie, 1630. 1. iii. ad fin.

No. CCLXI.

Magnanimity of the Royal Family. When the Princess of Wales, mother of his present Majesty, mentioned, with some appearance of censure, the conduct of Lady Margaret M'Donald of Sleat, who harboured and concealed the Prince when in the extremity of peril, he threw himself on her protection" And would not you, Madam," answered Prince Frederick, "have done the same in the like circumstances? I hope-I am sure you would." Besides the great measure of restoring the forfeited estates of the chiefs, our venerable sovereign shewed, on many occasions, how little his heart was capable of nourishing dislike against those who had acted upon principle against the authority of his family. The support which he afforded to the exiled branch of the Stuarts, will form a bright trait in his history; and secluded as he now is from his government and people, we may as of a.deceased monarch relate one of those trifling traits which marked the generous kindness of his disposition. His Majesty was told of a gentleman of family and fortune, in -shire, that, far from taking the oath of allegiance to him, he had never been known to name or permit him to be named as king in his presence.—

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Carry my compliments to him," said the king," and say that I respect his steadiness of principle; or, as he may not receive my compliments as King of England, present then as those of the Elector of Hanover." And he never afterwards saw the gentleman from whom the anecdote is derived, without enquiring after the health of the venerable recusant, and reiterating his wish to be remembered to him. The same kindness to the memory of those who hazarded themselves for the Stuart cause, has been inherited by the present administrator of royal authority; and to him as to his father, their descendants have been and are prompt to repay it. Quarterly Review.

REVIEW.

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

ART. 1-The General Prayer-Book; containing Forms of Prayer on Principles common to all Christians, for Religious Societies, for Families, and for Individuals: chiefly selected from the Scriptures, the Book of Common Prayer, and the Writings of various Authors. By John Prior Estlin, LL. D. Cr. 8vo. pp. 236. Longman and Co. 6s. 6d. 1815. RAYER-BOOKS have too often been the mere symbols of party, serving to instruct the several sects in their Shibboleths. One of these compilations has been the occasion of more misery than any other hundred volumes which were ever published. From St. Bartholomew Day, 1662, to the present time, its influence has been manifested by divisions and excommunications, wounded consciences and broken hearts.

PRAYE

We therefore hail the appearance of a Book of Common Prayer, the design of which is to unite and not to divide, to support Christianity and not human systems, and to promote charity and piety and not what the compiler may deem orthodoxy.

"Of the following collection of prayers, the first form is taken entirely from the Scriptures; the second is taken chiefly from a Paraphrase on the Lord's Prayer by the Rev. John Simpson; the third, from some Services published about fifty years ago, for the use of a congregation in Liverpool; the fourth and fifth, from alterations of the Common Prayer; and the sixth, which preserves the mode generally in use among Dissenters, from a Prayer written for a Fast-day, and published by request of the congregation with which the writer is connected. It consequently contains both the religious and political sentiments of that respectable society. The prayers for Families, for Individuals and for Young Persons, are partly original and partly taken from the Essex-street Liturgy, from the services of Dr. Enfield, Mr. Kingsbury, Mr. Merivale, and the Prayers published by the Unitarian Society." Pref. Pp. xvi. xvíí.

Both the original and the selected forms in this volume appear to us answerable to the professions of the compiler, and to be drawn up" on Principles common to all Christians." They will be found of great use to such so

cieties of Christians (if such there be) as, agreeing in the general doctrines of the gospel, in the desire to unite on this foundation, and in the expediency of a liturgy, are yet of different persuasions on some of the controverted points of faith. Churches of this description, alone Catholic, will feel the value of this manual of charity and devotion.

In the Preface, Dr. Estlin states, in a very frank and solemn manner, his sentiments on some of the most inte resting topics of Christian morality. He thus explains the reasons of his nonconformity:

"Approving of the occasional use of printed forms of prayer, both in public and in private, and admiring the style and manner of the Liturgy of the Church of England, he laments that he is precluded from joining in it, by a disbelief of some of the doctrines which it contains, and a dis

approbation of the claim to infallibility, and the intolerant spirit which characterize one of its fundamental creeds.

he was influenced by no sectarian spirit; "In connecting himself with Dissenters, for the first wish of his heart, until he was nearly twenty years of age, was to of

ficiate in the Established Church, and to procure for himself that share of its emoluments and honours which was to be obtained by a fair competition, by professional industry, and by consistency of character.

"It has often been a painful consideration to him, and has led to a most unpleasant general inference, that his close attention to the subject, and his fixed determination never to sacrifice principle to inclination, should have operated as the cause of his exclusion. With every pious mind he would cordially sympathize, if it could be made to appear that the opposite qualities-that ignorance and want of principle, not only presented no bar, but. afforded a facility to admission.

"Further consideration, instead of removing, only increased his difficulties, until he was forced at last to rest in the conviction, that as conformity to the mode of religion established in this country would require him to subscribe about two hunhe did not believe, and to read creeds dred and fifty propositions, many of which intolerant, and above all, to lead the devo which he considered as unscriptural and tions of a congregation when he could not accompany them with his heart; such conformity in him, would be nonconformity

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