his judgment was calm and well-balanced, his temperament was sufficiently sanguine to make him always hopeful as to the result of his labours. This was the right spirit; for though it might occasionally beguile him and others into anticipations which the result did not confirm, there is no doubt that it often enabled him to achieve success which a man of phlegmatic temperament would never have aimed at. His greatest obstacle was the ignorance of the masses of the people. Notwithstanding this prevailed to a great extent, his success was sufficient to reward himself and his supporters.

*

Between Mr. Wright and Mr. Aspland there was the freest and happiest intercourse for nearly thirty years. There were many congenial qualities in their characters. The similarity of their religious experience, and the strength with which each held their new faith, were strong ties. He recognized at once the fine qualities and serviceableness of Mr. Wright. In the very first Report of the Unitarian Fund, we find him expressing "gratitude to a good Providence for having raised up so fit an instrument of the designs of the Society." To Mr. Aspland's ear, Mr. Wright's north-eastern provincialisms were not unmusical, although his own speech was remarkably correct; nor could he be displeased with his friend's assiduous use of the pipe, although it even surpassed his own.

One of the early and most gratifying proofs of Mr. Wright's skill as a religious teacher, was seen in his conversion of a Baptist minister at Hull to Unitarianism. Of this gentleman some account is due in this Memoir, as he became one of Mr. Aspland's intimate friends, and was on several occasions his chosen companion in his summer tours.

James Lyons was born, 1767, at Seaford, in the N. of Ireland, his father being superintendent of a timber-yard at that place. He received only a plain education, but even in early youth shewed signs of precocious talent and quick sensibility. The zeal of the Wesleyan Methodists, and their exciting strain of preaching, caught his boyish fancy, and, much to the annoyance of his father, who was a Presbyterian, he joined the new sect, and became first a local, and then a circuit, preacher amongst them. His first pulpit efforts were made when he was only sixteen years of age. At nineteen, he was enrolled as one of their regular ministers. It was probably on account of his abilities and success that, at twenty-one, he was called to England, receiving first an appointment in Wales, and next in Devonshire. His opportunities of acquiring theological knowledge had hitherto been few, but he was earnest in the pursuit of truth. Falling in with some persons of the Baptist persuasion, he found himself unable to resist the arguments which they adduced from Scripture in favour of their peculiar tenet. He did not hesitate to quit the Methodist communion, and was publicly baptized. He was immediately engaged as assistant minister to a Baptist congregation at Devonport (then Plymouth Dock), under the

This obstacle is happily in the course of being removed. Our own day has accordingly witnessed amongst the intelligent masses in the Midland and Northern counties a gratifying aptitude for receiving instruction in liberal theology. How invaluable would the labours of such a man as Richard Wright now prove! But not of every day's growth is his ardour of feeling, combined with sobriety of judgment; his controversial skill, combined with piety; his freedom of speech and thought, combined with moderation and wisdom.

66

pastoral care of Mr. Birt. He was called to London to supply the Baptist church meeting at East Lane, Walworth, in the interval between the pastorship of Mr. Joseph Swain, who died April 14, 1796, and Dr. Joseph Jenkins, who succeeded him in April, 1798. Before this time, however, Mr. Lyons had removed to Hull, as co-pastor with the Rev. John Beatson, who had then been settled nearly twenty-seven years as pastor of the Baptist church in George Street in that town. Mr. Beatson was a correspondent of Robert Robinson, which is a presumption that he was without bigotry. He was regarded by his contemporaries as a close thinker," and was the author of some theological works. In 1798, Mr. Lyons married the daughter of his co-pastor, and the union was the source of much happiness, her "character being distinguished by simplicity, truth, affectionateness and undissembled piety." On the death of his father-in-law, Mr. Lyons became sole pastor of the church. He had been from the commencement of his ministry at Hull not altogether free from theological difficulties, especially relating to the Trinity, yet was on the whole an "orthodox" believer. The unscripturalness and apparent contradiction involved in the usual phraseology of three persons in one God, was not without difficulty to his mind. He consulted Mr. Beatson on this point prior to his ordination, who informed him that he disapproved of the term person in relation to the Trinity. By his advice Mr. Lyons adopted in his confession of faith the statement, that there were three distinctions in the Divine essence, called Father, Son and Holy Spirit. The doubts which occasionally arose in his mind he stifled by the reflection, that the Trinity was a profound mystery, to be believed, but not to be understood. He read chiefly on the orthodox side of the question, yet was not able to overcome his doubts on the equality of Christ with the Father. About the year 1805, the publications of Mr. Wright, through the agency of Mr. Severn, the Unitarian minister, began to be widely circulated in Hull. Finding that some of the younger members of his congregation were shaken by Mr. Wright's arguments, Mr. Lyons procured some of his books, especially his "Essay on the Unity and Supremacy of the One God and Father," and his "Anti-satisfactionist." The perusal of these works satisfied him of the necessity of calmly reviewing his whole religious system, and ascertaining by a thorough scrutiny the Scripture evidence for it. He applied himself to this important task, and, while not declining the help of controversial writers on both sides, he chiefly studied the New Testament. He read it through several times, dispassionately estimating, as he proceeded, the arguments for and against the "orthodox" faith. Towards the close of the year 1807, he reached the clear conviction that the doctrines which he had hitherto professed were not supported by Scripture, but were corruptions of Christianity.

With characteristic honesty, he hastened to communicate to the deacons of his church his change of opinions, stating that he was prepared to submit the reasons that had led to the change to his flock, if they desired it; but if not, he offered to continue with them for two months, or till they could procure another minister, on the understanding that he should preach on practical topics, and avoid in the pulpit matters of

See Monthly Repository, V. 90.

controversy. On Saturday, December 5, he was informed that it was the wish of the deacons and other principal members of the congregation, that he should at once resign the pastoral office and take his farewell of them on the afternoon of the following day. He addressed them, from John v. 39, on The Right and Duty of a Faithful and Fearless Examination of the Scriptures. He avowed his new conviction that he had hitherto preached to them doctrines opposed to truth and injurious to the best interests of human nature, and expressed a hope that his public renunciation of his errors would induce them carefully and dispassionately to study the Scriptures, and ascertain the certainty of the doctrines which they professed. His sermon was subsequently published, and had a large circulation.

His

Thus terminated, with feelings of regret on both sides, a pastoral relation which had subsisted for nearly eleven years. Mr. Aspland and Mr. Wright hastened to offer a brotherly welcome to one who had, in thus separating himself from all his religious associates, given such unquestionable proof of his love of truth and his moral courage. services as a missionary were immediately secured by the Unitarian Fund Society, and he proceeded under their patronage to Scotland. In Glasgow he had the happiness of assisting some religious inquirers, less advanced than himself, and helped to form the rudiments of an Unitarian congregation in that city. He afterwards undertook other missionary engagements under the direction of the Unitarian Fund. Possessing considerable pulpit talent, his services were sought by several congregations. He accepted, in 1808, an invitation from the Presbyterian congregation assembling in Crook's-Street chapel, Chester, to succeed Mr. Thomas, who had been compelled by bad health to withdraw from the ministry.

In 1808, he preached the annual sermon before the Unitarian Fund, and gratified his respect and regard for the excellent man who had been one of the chief instruments of leading him to a liberal theology, by drawing a portrait of the Unitarian missionary :

"Missionary work requires a peculiar constitution, the habit of extemporaneous speaking, a considerable acquaintance with doctrinal subjects, and a readiness in producing Scripture arguments in a striking form. To instruct the lower orders of the people, a minister must be able to enter into all their views and feelings, to simplify every subject which he brings before them, and to bear with much patience their misconceptions of what he conceives to be most plain and obvious. He must be prepared for many disappointments, and be possessed of that deep and habitual piety, ardent zeal and firmness of mind, which will cause him, in the midst of opposition and in the most discouraging circumstances, to be steadfast and unmoveable. He must love the truth more than ease or reputation; he must be a man of cool and comprehensive prudence, of mild and conciliatory manners, and of enlarged candour and liberality."*

The year after he settled in Chester he lost his wife, who died Nov. 11, 1809. She retained the moderate Calvinism in which she had been educated; but her personal goodness appears to have extracted from her theological system the sting of intolerance. Forgetting her creed, she indulged the belief that good men of the most opposite sentiments

"The Dissemination of Unitarian Principles recommended and enforced, in a Sermon," &c., p. 27.

would finally meet in perfect harmony in the presence of their Heavenly Father in a better world. This made her easy in her husband's change of sentiment. Three children survived their mother, who did not, as they grew up, adopt their father's religious views, and this discordance of sentiment was the occasion of much mutual distress. Mr. Lyons, in 1813, dissolved his pastoral relation with the Chester congregation, and although he occasionally supplied temporary pulpit vacancies (at Parliament Court, Newport, Reading, &c.), he did not after this enter into any permanent ministerial engagement.

The social circle was that in which Mr. Lyons especially shone. Warmth of feeling, a rich and copious style of narrative, irresistible pathos, humour, both refined and broad,* were the instruments by which he delighted his friends, winning from them at will either smiles or tears. He had moral courage to rebuke with stern contempt whatever was mean and base, while his heart seemed to swell with generous sympathy whenever any thing noble was placed before him. He formed a second matrimonial alliance with a widow lady of Chester, who survives him. He continued to reside in that city and its immediate neighbourhood during the remainder of his life. He was induced, probably by his sympathy with the liberal politics then professed by the head of the house of Eaton, to take great interest in the election struggles of Chester. Differing as he did from many of his closest friends, and forgetting sometimes the dictates of self-denial, he yet retained to the last his Chester friendships. He died at the Iron-bridge cottage, near Chester, Sept. 13, 1824, aged 57 years.

Mr. Aspland (whom, in conjunction with Mr. Joseph Swanwick, he had appointed an executor of his will) thus described his character in a brief obituary memoir:

"His early and best habit of preaching was extempore; he was fluent and animated, and his manner was free and manly. His elocution was agreeable. He had a mind of considerable powers, and with early cultivation would have been distinguished in any profession. He was a cheerful companion, and his conversation abounded in humour and pleasantry. His affections were warm; his disposition generous. From feeling and principle he was a lover of his species, and a declared enemy of all intolerance and oppression. With the excellencies of this cast of character, even friendship cannot claim for him an entire exemption from its defects; but this may be said with perfect truth, that they who knew him best were his most steady friends, and now cherish his memory with the most tender regard."+

The other missionaries employed by the Unitarian Fund were Mr. Phillips, of St. Clear's; Mr. Bennett, of Ditchling; the students of the new Hackney Academy, of whom the next Chapter will furnish some particulars; and Mr. Henry Winder. Of the last-named gentleman the following interesting account appears in Mr. Wright's autobiography (MS.):

His Irish stories were characterized by great power and beautiful delineation of the best parts of the national character. He had at his command all the variations of dialect and brogue that mark the different provinces of Ireland. † Monthly Repository, Vol. XIX. p. 629.

Mr. Winder died July 31, 1817, aged 45 years. Further particulars respecting him will be found in the Monthly Repository, Vol. XII., in part from the able pen of Mr. Edward Taylor.

"This was an extraordinary person. He was brought up without ever being taught to read. For many years he was a common soldier; and while in the army taught himself to read, became a preacher, and acquired a considerable degree of religious knowledge by attention to the Scriptures. He became an Unitarian, to use his own words, without reading any other Unitarian book but the Bible.' Soon after he left the army, being a Baptist, he was invited to become the minister of the General Baptist church in Norwich. He accepted this invitation; but in the outset would make the engagement for but one year. His opinions soon alarmed his congregation; but he conducted himself with so much prudence, and defended the doctrines he believed so ably, that in the course of a few months he brought his hearers to assent to the truth of them; and in less than twelve months from the time he began his ministry in Norwich, he was unanimously chosen as their pastor and ordained among them. In a short time he acted occasionally as an Unitarian missionary. In the summer of the year 1815, he removed to Wisbeach, where he continued to the time of his death, which took place about two years after. Mr. Winder certainly possessed great natural talents. His understanding was acute and penetrating, his judgment discriminating and comprehensive, and he was capable of expressing his conceptions with much conciseness, in a clear manner, and of giving point to what he said. I have heard him deliver truly excellent and masterly discourses, and have wondered, considering how little he had read and the great disadvantages under which he laboured, how he had acquired such clear and enlarged views of things. He followed the suggestions of a superior natural understanding, thought with entire freedom, spoke as freely as he thought, and was cramped by no rules. Considering that he knew nothing of grammar, his language was much more correct than might have been expected. In company he shewed a good deal of modesty and diffidence. At public meetings he would deliver speeches which surprised and gratified the most respectable companies. Yet in the outset of a speech he would sometimes tremble, but even then he did not discover confusion of thought. He was a grand production of nature, superior to the artificial productions of the schools."

ARCHBISHOP TILLOTSON.

A NEW style of pulpit eloquence began in Tillotson. Warburton, with a daring obliviousness of Pearson, called him the first city divine who talked rationally and wrote purely. Surviving Taylor twenty-seven years, and beholding all his descending lustre, he made no effort to catch any of his lights. He found more available materials in Barrow. Burnet ascribed to him the art of preserving the majesty of things under the simplicity of words. And it is not only curious, but instructive, to observe the rapidity and extent of his success. His most illustrious predecessors were lost in his shade. Addison used his name to give emphasis to a panegyric of style; and Dryden attributed his own vigour to the study of his works,-a confession that excited the wonder of Gray, who admired the prose of the poet almost as much as the verse. Nor was his reputation confined to his own country. Maury received him into his gallery as the first of English orators; and one of the noblest passages he wrote-"If God were not a necessary Being, He might almost seem to be made for the use and benefit of men,”'—was plundered and melted down by Voltaire into a single line,

"Si Dieu n'existait, il faudroit l'inventer."

Sir James Mackintosh, who pointed out the plagiarism, suggested Tillotson's original in the second Chapter of Cicero's Treatise, De Natura Deorum. Willmott's Bishop Jeremy Taylor, his Predecessors, Contemporaries and Successors, pp. 292, 293.