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unhappy man was grateful for the exertions made in his behalf, and, while he acknowledged his habitual criminality, and described minutely the mode in which he had obtained a dishonest livelihood,* he solemnly declared his entire innocence of the crime for which he was doomed to die. The injustice of his doom seemed to exasperate his feelings, and he was incapable of calmly listening to religious instruction. He said that he should be a murdered man, and that he should ascend the drop with a declaration to that effect. Mr. Aspland made every effort to obtain a reprieve. The day before the execution he was at Newgate, and believed that he had impressed one of the Sheriffs with his own view of the case. That gentleman left him with the promise that he would go at once to the Home Office, and do what he could to stay the execution. He was unhappily overruled by others, and his promise was unfulfilled. The event of this heart-sickening affair is thus briefly recorded in Mr. Aspland's diary:

"Monday, Feb. 21.—Engaged for last time in Harris's case, but did not see him. All in vain. He was executed next morning, shrieking out murder!"

For a time Mr. Aspland was able to keep in his sight, and retain some influence over, the widow and family of this hapless man. Familiarity with crime had not destroyed the maternal feelings in this woman's heart, and she expressed her deep anxiety for her eldest son, a fine youth sufficiently old to be open to the temptations of evil companions. According to her representations, it appeared as if his being the son of Kiddy Harris, who had suffered at Newgate, was a kind of distinction of him amongst their degraded neighbours, and led to his being noticed by the most daring thieves. Of the career and fate of this son of crime nothing is known.

It has been mentioned that Mr. Aspland was supported by the unanimous vote of the London Ministers in his resolutions on the Criminal Code. A very different result attended his attempt to persuade the same body, in the year 1823, to take into consideration the Penal Statutes affecting Religion, with the view of discountenancing the prosecutions against Unbelievers, which the Government of the day was then renewing.

It is little to the credit of the Ministers of the Three Denominations that they received with manifest impatience and dislike the following resolutions:

"That we feel ourselves called upon to repeat the declaration of our attachment to the principles of Religious Liberty, and our full conviction that the rights of Conscience are sacred, universal and inalienable.

"That we consider all penal statutes affecting Conscience, in matters purely spiritual, that is to say, all statutes which make civil rights and privileges to be dependent upon the profession of a particular form of faith or the observance of a particular mode of worship, or which impose fine and imprisonment upon the avowal of opinions with regard to religion,-to be inconsistent with the liberal spirit of the British Constitution, directly repugnant to the merciful precepts of the Gospel, and an infringement of that Religious Liberty which the Sovereign Creator has granted to every human being as his birthright. "And that, devoted as we are under the most solemn engagements to the

His profession was that of a robber of carts, and such was the subdivision of labour amongst his fraternity, and the consequent feeling of caste, that he felt an indignity was put upon him by his being charged with a robbery of the person!

profession and promotion of the Christian faith, with which we regard the best interests of mankind, for time and for eternity, to be indissolubly connected, and deploring as we do the abounding of Infidel principles and the unexampled circulation of Infidel publications, we cannot but regret, notwithstanding, the frequent appeal to the arm of the law for the violent suppression of sceptical works and for the punishment of unbelievers; being firmly persuaded that Christianity is able to stand in its own strength, that inquiry and discussion have ever proved favourable to its sacred interests,-that the attempt to put down unbelief by force is so far from being effectual, that it begets a suspicion in the minds of the uninformed that Christians dare not trust the support of their faith to argument and evidence, and draws the sympathy of the populace towards the champions of Infidelity, who, if they were unmolested, would speedily sink into obscurity and contempt,-and that the infliction of civil pains and penalties upon the opposers of the Gospel is contrary to the injunctions of its exalted Founder, who has taught us that his kingdom is not of this world, and can be upheld only by argument and persuasion, and by the example of a charitable and merciful temper, and of a virtuous and holy life."

Mr. Aspland well knew that the principles thus boldly enunciated were unacceptable to some even amongst his own personal friends, but he was not the man to shrink from the advocacy of what he regarded as important truth because it was unpopular. He immediately took steps to secure a still more public and general assertion of the principle of religious liberty as applied to unbelievers in Christianity. He drew up and circulated through the country, for the signature of ministers and laymen of all denominations, an elaborate declaratory document, which, under the title of The Christians' Petition to Parliament against the Prosecution of Unbelievers,* attracted very considerable attention. It was signed by upwards of 2000 persons, including 98 ministers of religion. Amongst other distinguished names attached to the Petition were those of Dr. Parr, Mr. Roscoe and Mr. Charles Butler. It was, as might be expected, cordially approved by Lord Holland. By Sir James Mackintosh it was loudly applauded, not less for the purity and vigour of its style than for its wise and liberal sentiments. It was presented to the House of Commons on July 1, 1823, by Mr. Hume, and, a few days after, to the House of Lords by the Marquis of Lansdowne. In the Lower House it led to an interesting debate, in the course of which the principles advanced in the Petition were ably supported by Mr. Hume, Mr. William Smith and Mr. Ricardo, and opposed by Mr. Butterworth, Mr. Twiss, Mr. Wilberforce and Mr. Peel.

It was matter of gratifying reflection to Mr. Aspland that, on the Sunday when he introduced "the Christians' Petition" to his own congregation at Hackney, and stated to them the grounds on which he deemed it entitled to their support, he had Dr. Channing (then Mr. Channing) as a hearer. That distinguished man, it is well known, at the time expressed strong doubts of the expediency of the Petition. It has been conjectured that his sensitive Christian spirit was wounded by the gross attacks upon revealed religion then prevalent, and his piety was alarmed lest a plea against persecution should be misinterpreted into an apology for irreligion.†

* This admirable document, which is too long for insertion here, will be found in the Mon. Rep. XVIII. 362–364.

† See Mr. Aspland's Funeral Sermon for Dr. Channing, pp. 26, 27.

But whatever doubts Dr. Channing felt when he was a worshiper at Hackney, further reflection, which possibly was stimulated by his listening on that occasion to the "Christians' Petition," convinced him that there could be no true religious liberty, if men were forbidden to question or deny religion itself. Soon after his return to America, he declared that the use of menace and reproach against unbelievers made Christianity unlovely and irrational, multiplied its foes, dimmed its brightest evidence, sapped its foundations and impaired its energy.* When, in 1834, Abner Kneeland was prosecuted for Atheism, the name first appended to a petition on his behalf, asserting the equal rights of Atheists to freedom of thought and speech with Christians, was that of Dr. Channing.

In 1821, Mr. Aspland first connected himself and the Gravel-Pit congregation with the Presbyterian Fund, of which he continued to the close of his life to be a trustee and manager. This institution ranks amongst the oldest and most important of the London Dissenting charities. It was founded, immediately after the passing of the Act of Toleration, for the support of Protestant Dissenting worship, by contributing pecuniary assistance to small congregations and ministers of narrow incomes, and furnishing the means of education to students for the Christian ministry. It was instituted by the joint efforts and cooperation of the two denominations of Presbyterians and Independents during their celebrated, but very brief "Union." The funds were contributed, by both those religious bodies, by personal donations and congregational collections, and the Board of Managers was constituted of the ministers and certain lay members of the congregations thus contributing. In 1693, on the rupture of the union of the two denominations, the Independents withdrew from the management, and discontinued their pecuniary contributions. From this time, the charity was supported exclusively by the Presbyterian denomination, and hence obtained the designation of the Presbyterian Fund. The seceders afterwards established a somewhat similar charity of their own, which is denominated the Congregational Fund Board.

For a long series of years the Presbyterian Fund continued to be liberally supported by the principal Metropolitan congregations of that denomination, and the trustees and managers consisted of the ministers and certain lay members of those congregations, the rule being that every congregation contributing annually £40 should be entitled to nominate its minister and one lay gentleman to be manager, and to be allowed to nominate an extra lay manager for every £40 added to the annual contribution. It was remarkable that an important and opulent congregation like that assembling at the Gravel-Pit, Hackney, presided over by a succession of eminent and public-spirited ministers, such as George Smyth, Laugher, Price, Priestley and Belsham, had never contributed to this important Dissenting charity. The decline of several

* Works, III. 328.

For much valuable information on the subject of the Presbyterian Fund the Editor desires to make his grateful acknowledgments to Dr. Rees, who has long been its much-valued Secretary, and whose connection with the Board began as far back as the year 1813, when he became the minister of St. Thomas's chapel, Southwark, which from a very early period had made an annual contribution to the Fund.

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ancient Presbyterian congregations in London, and the consequent diminution of the resources of the Presbyterian Fund, made it important that the Hackney congregation should become contributors. Representations to this effect were made by Dr. Abraham Rees, then Secretary of the Fund, and Dr. Thomas Rees, to Mr. Aspland, who at once laid the matter before his congregation, and they without hesitation acceded to the proposal, and have from that time made the requisite annual collection.

One of the objects of the Fund is the maintenance of an academical institution in Wales for the education of students for the Christian ministry among Protestant Dissenters. In this institution, which is of great importance in connection with the Dissenting interest in the Principality, Mr. Aspland took a very lively interest, and on more than one occasion, when his health permitted, was appointed, in conjunction with Dr. Rees and others, one of the visitors to inspect the College at Carmarthen and examine the students.

The letters that immediately follow were written during journeys on behalf of the Presbyterian Board.

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Rev. Robert Aspland to Miss Middleton.

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Caermarthen, Sunday Noon, July 6, 1823. My dear Anna,-My last was, I think, from Swansea. After writing it, I called on General Gifford, and was exceedingly pleased with him. He is anxious to promote a subscription, as a testimony of gratitude and respect and a provision, for Richard Wright. Are not the latter days come, when the lion is to lie down with the lamb?

"From Swansea we came next day (Wednesday) to this place, through Welsh villages which I cannot write and you could not read. Between the two places there is not much scenery, but the neighbourhood of both towns is highly interesting. South Wales, however, is hardly equal to my expectations; but I should add that we have not visited the most favourite spots, and that the weather has been extremely unpropitious. Yesterday, for instance, was from morning to night cold and wet.

"With the living scenery I have been highly amused, incessantly occupied, and upon the whole pleased. The good old Doctor is here in his glory, a bishop, full-wigged, amongst his clergy. Think of sixty parsons all pressing upon us!-two-thirds of them Trinitarians and Calvinists, but full of protestations of candour and of invitations to me, as well as the Doctor, to take their places of worship in our way home and to give them a word of exhortation. This is not all mercenary affection. I do believe that the Presbyterian Fund and Dr. Williams's Trust have saved Wales from the disease of bigotry, in its last stages at least. It was, you may believe, peculiarly gratifying to me to meet no less than twenty Unitarian ministers of the Principality, and these ranking amongst the best of our clergy for learning, talents and character, and above all, for independence. This I write in view of Aberguilly, the palace of the High-priest of Intolerance, the Bishop of St. David's, whom I look down upon while taking mine ease at mine inn,' the Ivy Bush, which is upon the bank of the beautiful river Torvy, upon which also Aberguilly stands.

"On Thursday, as the Caermarthen paper enclosed will tell you, was the Annual Assembly of the Welsh Divines, when six sermons, Welsh and English alternately, were preached to crowded congregations, the Doctor and I being the English preachers. The Examination of the Students took place in our august presence Friday and Saturday, on each of which days we dined publicly-so I may express myself on account of the large parties at dinner. This morning the Doctor has preached at the Presbyterian - Calvinistic place, I

praying at the minister's request, Mr. Peter, our tutor, a prudent and hospitable Welsh divine. We have left them to Welsh preaching and communion. I have been invited to preach at the same place in the afternoon, but have declined. In the evening I am to hold forth at the Dark Gate, which is the ominous name of the Unitarian chapel."

Rev. Robert Aspland to Rev. R. Brook Aspland.

"Hackney, August 31, 1826. "Dear Brook,-After parting with you yesterday week, we proceeded, as proposed, to Llanucklin, where we examined good Michael Jones's school, and then went on in a steady rain to Dolgelly. We had not been long here before the Stubbses arrived: they joined our dinner-party for the last time. In the evening we proceeded by Dinasmouthy, a desolate mountain and valley, to Malluid, a village with a comfortable inn, where we slept. On Wednesday, we went to Llanbrynmair to breakfast. Here the rain fell in torrents. We were obliged to take a chaise from the inn to the school, only a mile distant. We were repaid for our journey. With the school, with the chapel, with the state of the congregation, and above all with the minister, Mr. Roberts, we were abundantly satisfied. Llanbrynmair is the see of Welsh Congregational Dissent, and Roberts is the acknowledged bishop. Nowhere, I think, is Calvinism exhibited in so mild and unobjectionable a form. So great is Roberts's influence, that Methodism in either of its forms can hardly hold up its head in the district around him. His chapel, a very substantial, commodious and even handsome building, is in the midst of a wood! The original founders of it were driven to this spot as the only obtainable site; old Sir Watkin owning all the land between it and the village, and it being a rule with the Watkin family (noble race of Shenkin!") not to allow any schism-shops on their domain. [It should be added, that through Roberts's influence and arguments the present Sir Watkin has broken through the rule, and granted him a lease of land for one of his affiliated chapels!] Near the chapel is a very good school-room, capable of containing, and containing actually on our visit, nearly 100 children. Both the chapel (holding upwards of 700 people) and the school-room were built by the congregation without foreign assistance, a remarkable thing among the ancient Britons! Opposite the chapel and beside the school-room is the parsonage-house, memorable as the birthplace of Dr. Rees, Llanbrynmair having been the residence of his father, Lewis (if I am not mistaken), who raised this and many other congregations, and was, in fact, the Dissenting apostle of North Wales. R. A."

This Chapter must close with the letters of two or three of Mr. Aspland's valued correspondents - Mrs. Cappe, Mr. Belsham and Mrs. Mary Hughes.

Mrs. Cappe to Rev. Robert Aspland.

"York, May 10, 1821. "Dear Sir,-Having lately been much interested by the conclusion of Bishop Burnet's History of his Own Times, and still more by his Letter to Charles the Second, I have transcribed it for insertion in the Monthly Repository or the Christian Reformer, in whichsoever you think it would be most useful. How long will his happy restoration continue to be solemnly commemorated? I had yesterday a very interesting letter from Dr. Channing, of Massachusetts, who does me the favour of an occasional correspondence, and from whom, as well as from many others, I have great pleasure in hearing of the rapid improvement in knowledge, and especially in religious knowledge, taking place in that favoured district. Dr. C. is one of their first preachers, and not less eminent as an example of every Christian virtue. If you have not already seen it, I wish I could send you a sermon he published in December last, at Boston, entitled, 'Religion a Social Principle; also a pamphlet by

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