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determination to persist in it, he was turned out of his employ. But, upon hear ing the cause, the Sovereign is stated not only to have reinstated him in his employ, but to have reproved his oppressor in words to the following effect: Shall I allow of religious liberty in every part of my empire, and shall it be refused to a laborer in my own garden?-Dr. Steadman's F. S. for the Princess Charlotte.

An under gardener with whom the King was accustomed familiarly to converse, was missed one day by his Majesty, who inquired of the head gardener where he was, 'Please your Majesty,' said the gardener, he is so very troublesome with his religion, and is always talking about it.' 'Is he dishonest?" said the King, 'Does he neglect his work? No, your Majesty, he is very honest, 1 have nothing to say against him for that.' "Then send for him again,' said the Monarch, why should he be turned off? Call me Defender of the Faith! DEFENDER OF THE FAITH! and turn away a man for his religion.'

When a certain individual of narrow views and contracted policy, proposed to bring in a bill into parliament to prevent the increase of licenses to dissenting preachers, his Majesty, on being applied to on the subject, returned for answer'If the Bill should pass through both houses, it shall not obtain my sanction, as there shall be no persecution in my reign.'-Morrison's Sermon, p. 20.

With a view to raise an old domestic to a more lucrative situation, his Majesty removed him from London to Windsor; but after some weeks, observing that the man did not appear so cheerful as usual, he very condescendingly inquired if he were in good health, to which the servant replied that he was. Some time afterwards, his Majesty still perceiving that he appeared unhappy, and being on inquiry, again informed that he was in good health, insisted on being made acquainted with the cause of his distress, when the man who was a member of one of the Scottish churches in London, reluctantly told the King, that he was removed from his religious privileges; that he could not enjoy them at Windsor (as then circumstanced,) and begged to be sent back to his former situation, that he might be restored to them again. To this the King graciously consented, and it took place-Redford's Sermon.

The late King was in the habit of speaking to his domestics in the most condescending manner. On one occasion, when he was going to Windsor, he met a female of his establishment, and as the servants were generally much pleased with the accommodations at the Castle, he good humoredly saluted her with a congratulation, including a question if she was not glad they were going. To which she ventured to reply, 'Indeed, your Majesty, I am not; in my view the Gospel is not preached at Windsor, and I can get no food for my soul.' Then you shall not go," said the King. Sometime after this his Majesty spoke to her again, 'You may go to Windsor now,' said the worthy Monarch, for you can get food for your soul. His Majesty had discovered that some plain people had met together there for worship, and had found out their principles, which he considered as congenial with those of his pious servant. The result proved that he was right, and the good woman was satisfied.

The king was no bigot. He loved good men whether they belonged to the Episcopal Church, established in the south, or the Presbyterian church, estab lished in the north. The Dissenters under his Majesty's reign have had their privileges repeatedly extended; and to him and his family they feel a sincere and cordial attachment. 'God forbid,' said the King to Lord Mansfield, 'that religious difference of opinion should sanction persecution, or admit of one man within my realms suffering unjustly.

Several of his Majesty's domestics were in the habit of attending Dissenting chapels. This the King knew and approved; wishing them to worship God according to the dictates of their own consciences. When at Weymouth, the Late Isaac Clarke, Esq, used to attend the Independent Chapel, which his Ma

jesty knowing, said to him, 'Clarke, does your minister pray for me?" Mr. Clarke replied, 'Yes, please your Majesty, always, and very devoutly? Then said the King, 'Tell your minister I am obliged to him, for you know he is not paid for it.' It is not to be imagined that the King meant any thing invidious, but only to suggest that as that church was not endowed, and had no prescribed form of prayers, praying for his Majesty must of course be perfectly voluntary. Watts and Doddridge were Dissenters of the Independent denomination, and scarcely any divines ranked higher in the King's regards.

It was at Weymouth, in 1805, that Mr. Lancaster had the honor of an introduction to the King, when his Majesty made the memorable declaration which has since been so widely circulated, and which will forever do honor to his memory-It is my wish that every poor child should be taught to read his Bible.'

FLATTERERS REPROVED.

NICHOLS, Potter, and T. Wilson, Prebendaries of Westminster, preaching one after another, bedaubed the King, who, as Lord Mansfield tells me, expressed his offence publicly, by saying that he came to chapel to hear the praise of God, and not his own.-Bishop Warburton's Letters.

THE KING'S READING.

IT has been stated by those who had opportunities of knowing, that, of the few books which the King read, the Bible was constantly on the table in his closet, and the commentary which he selected for his private reading was Matthew Henry's Exposition. A pious female servant, whose office it was to arrange the library room, has been often heard to say, 'I love to follow my master in his reading of the Scriptures, and to observe the passages he turns down. I wish every body made the Bible as much their daily study as my good master does.'-Redford's Sermon, pp. 12, 13.

A friend calling upon his royal highness the Duke of Kent, found him with his Bible before him, in which he observed he had marked several passages; upon which he remarked to his royal highness, that he was an attentive reader of the Scriptures; the Duke replied, 'What would you say, if you were to see my father's Bible.'

The works of the Rev. John Newton were introduced to the notice of our late revered and beloved Sovereign, by the late Earl of Dartmouth, and the high estimation in which his majesty held them, was communicated by the same nobleman to that worthy minister, who in his usual way said, 'Who would have thought that I should ever preach to Majesty?'

His Majesty's old coachman, Mr. Saunders, was a hearer at the Lock, and of the Rev. Mr. Romaine; of Mr. S. the King would often inquire what texts he had been hearing from, and how they were treated; often expressing his approbation by saying, that it was better divinity than was to be heard in some places. This good man in consequence used sometimes to place some of Mr. Romaine's works on the seat of his Majesty's carriage (particularly his Law and Gospel) and on one occasion, when he had omitted this, the King called to him, 'Where is my book, Saunders? Sometimes be placed religious Tracts under the seat, with a corner visible, to invite the King's attention; and they were afterwards regularly indorsed, as the King's manner was, to shew that they had been perused.

DEPENDENCE ON GOD.

On the 28th of October, 1795, when the King was going in his state coach to the House of Lords, he was shot at, and the ball passed through the glass on the King's right hand, leaving a small hole, and passed out of the other window, the

glass of which was down. His Majesty discovered no symptom of fear, but pro ceeded to the house, and pronounced his speech full as well as usual. Afterward when it became the subject of anxious conversation, the King joined in it with less agitation than any one else, and when he got into the coach to return, said t Lord Onslow (who relates this in a letter written the same night,) 'Well, m Lord, one person is proposing this, and another is supposing that, forgetting that there is one above us all who disposes of every thing, and on him alone w depend.' The magnanimity, piety, and good sense of this struck me most forci bly, said Lord O., and I shall never forget the words.

His Majesty was one day looking at the plate which had been recently brought from Hanover; and observing one of the articles with the arms of the Electorate engraved upon it, he said to the domestic who attended him, 'This belonged to king George the Second; I know it by the Latin inscription,' which he then read, adding, in English it is, I trust in my sword. This,' said he, 'I always disliked; for had I nothing to trust in but the sword, I well know what would be the result: therefore when I came to the crown I altered it. My motto is, I trust in the truth of the Christian religion,' repeating it first in Latin, and then in English. He then with his usual condescension, said, "which of the two inscriptions do you like best?' The attendant replied, 'Your Majesty's is infinitely preferable to the other.' He said, 'I have ever thought so, and ever shall think so for therein is my trust and my confidence.' He continued, "think you is it possible for any one to be happy and comfortable within himself, who has not that trust and confidence? I know there are those who affect to be at ease while liv ing in a state of infidelity; but it is all affectation; it is only the semblance of happiness;-THE THING ITSELF IS IMPOSSIBLE. The last sentence the King uttered with so much pious fervor, that an involuntary tear dropped from his eye, and the attendant could not refrain from sympathizing deeply in the tender and devout emotion which it discovered.-Redford's Sermon.

CONSCIENTIOUSNESS.

MANY attempts were made during the late reign in favor of what is called Catholic emancipation, and to remove all those barriers, which excluded Roman Catholics from the highest offices in the state. In 1807, when Lord Grenville applied to the King on this subject, we are told (on the authority of a letter of Sir H. Harper,) that his Majesty replied, 'My Lord,I am one of those who respect an oath. I have firmness sufficient to quit my throne and retire to a cottage, or place my neck on a block or a scaffold, if my people require it; but I have not resolution to break that oath which I took in the most solemn manner at my coronation.**

At another time, being further urged by one of his ministers on this subject, he said with much good nature, and with a conciseness that was common to him, 'Tell me who took the coronation oath? did you or I?' The pleader was not stopped by his pointed reply, but was proceeding, when the King, interrupting him, said, 'Dundas, let me have no more of your Scotch sophistry; I took the oath, and I must keep it.'-Rippon's Sermon.

His late Majesty having had frequent occasions of speaking to an eminent manufacturer who employed many hands, one day asked him whether he was an Alderman of W, and being informed that he was not, wished to know the reason; the person replied, "that being a Protestant Dissenter, he could not obtain the qualification but by receiving the Lord's Supper-the required test.'

That part of the coronation oath, which the King supposed to militate with the claims of the Catholics is as follows:

The Archbishop says, "Will you to the utmost of your power maintain the laws of God, the true profession of the Gospel, and the Protestant reformed religion as established by law? And will you preserve unto the bishops and clergy of this realm, and to the churches committed to their charge, all such rights and privileges, as by the law do or shall appertain unto them, or any of them?

The King replies, "A!! this I promise to do."

"Very right, very right,' exclaimed his Majesty, 'I like a man to be conscientious.' Sometime afterwards one of the princesses called at the warehouse in London, and said to Mr. B. 'You are a great favorite with his Majesty.' Mr. B. answered, 'It gave him pleasure to hear it, but he was not conscious of having done any thing to obtain his Majesty's favor.' The princess then reminded Mr. B. of the above conversation; she said his Majesty had related the whole to the Queen and the Princesses, and had added, ‘I like B—; I wish every one to be conscientious.'-Ivimey's Sermon, pp. 43.

MISCELLANEOUS.

Ar the late public meeting at Weymouth, the Rev. Dr. Cracknell introduced the following anecdote of his Majesty, which supplies another illustration of his habitual piety and nice discrimination. My late friend, Mr. Wathen, the celebrated oculist,' said the Doctor, 'related to me that in one of his interviews with the King, he observed to his Majesty, 'I have often thought of the words of Solomon, 'When the righteous are in authority the people rejoice,' and if your Majesty could always appoint servants of that character, the voice of rejoicing would be heard throughout the empire. Wathen,' replied his Majesty, these are the men I have sought for; but when I have required their services, I have often been disappointed, for I find men distinguished by habits of piety prefer retirement; and that, generally speaking, the men of the world must transact the world's business.

TO OUR PATRONS AND READERS.

Soox after the commencement of the present year, we came to the determination not to continue the Panoplist longer than to the close of this volume. We have seen no cause to alter our determination; and it has now become our duty to announce it to the public.

It is with sincere reluctance that we have resolved upon this measure, as we have found continually increasing evidence, unless we are greatly mistaken, that the Panoplist has, in a good degree, answered the beneficial purposes for which it was first published; and nearly the same reasons exist for its continuance, as have existed at preceding periods. We should not willingly relinquish the publication, were not the causes, which now operate to embarrass it, likely to remain, and were they not very difficult, if not impossible, to be removed. They are principally these two;-the want of leisure to discharge the duties of an editor with constancy and regularity, and the diminution of our subscription-list, in consequence of having so great a part of our most interesting matter immediately taken from us, and published in all the religious newspapers of the day.

In regard to the first of these causes, it is sufficient to say, that the editor's time is so much occupied with the numberless cares and duties, which devolve upon him as a functionary of the Board of Foreign Missions, that he cannot devote to the Panoplist that share of his attention, which such a work requires. On finding this to be the case, after a thorough trial; and especially on finding, that the labor and responsibility of missionary concerns are continually increasing; he feels it to be an imperious duty not to attempt what he has so much reason to believe he could not accomplish.

It ought here to be added, that the withdrawing of the editor from the work would not prevent its continuance, if the other cause, were not in so full operation, as effectually to preclude the hope of a large subscription. This being the case, no other person can be invited to assume the station of editor, as not even a precarious support, much less a permanent one, can be promised.

With regard to the other subject, we doubt not it can be made to appear, that more subscribers have relinquished the Panoplist, in consequence of the fact, that they obtain through other channels the matter, which they most value in such a work, and which originally appears in the Panoplist, than by all other causes united. It is usually alleged, by those, who withdraw from the number of our subscribers, that they should not do so, were they not in the habit of receiving our matter, in other publications, sooner than they could obtain it in our

own.

Our readers must be aware, that religious magazines have attracted notice, and obtained subscribers, more by the missionary intelligence which they contain, than by the original compositions to be found in their pages. Some persous, indeed, are highly gratified with discussions, reviews, &c. &c. but all, who take an interest in the progress of the Church, are delighted with the good tidings, which are so often received from every part of the world. Particularly do American Christians, who are engaged in the work of missions, feel a deep solic

itude with respect to the success of the missionaries, who have been sent forth by our churches, and are daily the subjects of prayer in thousands of families. Intelligence from these beloved brethren affords the surest support to religious publications in our country; and where this spring of attachment to any work is withdrawn from it, and diverted into other channels, a very great diminution of patronage must follow of course.

We have not so much occasion to complain, that the strictly original parts of our work have been republished without our consent. In former years, however, such republications were not uncommon. A friend of ours, in a neighboring state, said to the publisher of a magazine, "There are four religious magazines in this state, all of which live by stealing from the Panoplist." The printer of one of these four determined to republish our whole work without our consent, or even our knowledge. He used it as an argument with his patrons, that he should present them with matter, which cost the editor of the Panoplist much labor and expense; but as it cost himself nothing, and he printed his work cheap in the country, and on interic paper, he could afford it at an inferior price. This argument he unblushingly exhibited Jength, on a page of his blue cover, which page was left blank in the copy sent us by way of exchange; so that we did not become acquainted with the plan, till months after it had been published. This project was frustrated, in part, by our taking out the copy-right of the subsequent volume; but even then, the same publisher supposed he evaded the law by pillaging the most interesting articles, in every department of our work, and altering a few words in each sentence. More recently, a publisher in one of our large cities, took from our pages an original article written by ourselves, and printed it as though it had been originally furnished for his own paper. How numerous the instances of this sort have been we know not, as we take few religious newspapers in exchange, and very rarely make any use of those which we do take.t

But the principal thing, which operates perpetually to supplant our work, is the taking from our pages missionary intelligence originally published there. This intelligence consists of journals of missionaries, their letters, and articles compiled by the officers of the Board of Foreign Missions. In the preparation of this matter, much time and labor are expended; and much money too, for clerk-hire, postage, and other miscellaneous charges. It requires more labor, care, and expense, to print from manuscript, than from a fair, correct, printed copy. The mass of readers know nothing about this; but every author and every publisher know it. In numerous instances, the most interesting articles here referred to have been republished, in one long column and page after another, and sent into every part of the country, before it was possible to get our work into circulation. Some printers customarily introduce extracts of this sort by the words, "From the Panoplist," with the addition, perhaps, of the month, in which it was published; others content themselves with placing these three letters, "Pan." in a small type, at the close of their extracts. With most readers this general reference, especially when often repeated, amounts to very little. They scarcely think of inquiring what the. Panoplist is; nor where it is published; nor to whom it belongs. They suppose, the printer of the paper, which they hold in their hand, has as perfect a right to the matter, as the editor of the Panoplist or any other person. Now we should suppose, that an acknowledgment, very different from such a general one as we have quoted, might, occasion. ally at least, be natural, and not unreasonable. On reprinting a letter from a missionary, it might be sufficient to give a general reference only; but when an article, prepared by the editor, is extracted, a more particular acknowledgment would surely not be improper. Nor would it injure the readers of any paper, which makes large extracts from our pages, to be distinctly informed, that the Panoplist has been peculiarly devoted to the cause of missions; that any clear profits, which might accrue from it, are pledged to their support; and that all documents, relative to missions under the patronage of the American Board of Commissioners for Foreign Missions, are officially furnished for its use. These facts are known to every person, who consults the work itself. It is also true, though not so easily known, that the Panoplist, notwithstanding the constant counteraction of the causes above specified, has yielded more towards the support of an editor, as distinct from a printer, than any other religious magazine published in this country; that it has paid above four hundred dollars into the mission treasry, since the formation of the Board of Foreign Missions; and several hundred dollars to different missionary societies before that period; has been distributed gratuitously to foreign mission societies, to the amount of nearly a thousand dollars; and has, within the last ten years, furnished labor, in conducting missionary affairs, to a very large amount indeed. By this latter clause we mean, that the work has furnished support to persons, who have thus been enabled to apply their services to missionary concerns, without a full and adequate compensation. Whatever of this kind has been done by us, has been done cheerfully, and freely, and without any stipulation, or any responsibility, on the part of the Board. It is also entirely beside the indirect aid, which, in common with other religious papers, our exertions have afforded; and which the public can estimate raore impartially than ourselves.

The volume of the Panoplist, which was reprinted at Utica, was issued by a contract with the Editor; and the work would have been continued there, had it not been for misfor tunes connected with the commercial embarrassments of the country.

↑ Publishers of magazines have not the privilege of receiving papers in exchange free of postage, as printers of newspapers have.

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