apparent effort; the secret consisted in early rising; and it ought to be told for the benefit of young men aspiring to literary distinction. He rose during winter and summer at a very early hour in the morning, and by this redemption of time often performed half a day's work, and appeared in town before other men commenced their labours. This Memoir might be extended; in other hands, it would have been more just to the subject of it; but the writer undertook it from a pure principle of respect to Mr. Joyce, and with all its imperfections he feels a satisfaction in it, as connecting his name with that of his ever-lamented friend. ROBERT ASPLAND. The following is the most complete List which the compiler of the above imperfect memoir can furnish of Mr. Joyce's Works. 1794. Sermon, with an Appendix, containing an Account of the Author's Arrest for Treasonable Practices, 8vo. [Of this, 1000 copies were sold in two days. A 2nd edition appeared immediately afterwards.] 1795. Analysis of Paley's Evidences of Christianity, 8vo. 1796. Narrative of the Sufferings of Thomas Fyshe Palmer, 8vo. 1797. Analysis of Adam Smith's Wealth of Nations, 8vo. 1799. A new edition, greatly enlarged, of Dr. Enfield's Natural Philosophy, 4to. 1800. Scientific Dialogues, 2 vols. 12mo. extended in successive years to 7 vols. Illustration of Shakespeare's Seven Ages, with designs by Stothard, folio. 1803. Goldsmith's Geography, large and small editions. Gregory's Dictionary of Arts and Sciences. Courage and Union in a Time of National Danger: a Sermon preached October 9, 1809, at the Unitarian Chapel, Essex Street. [Published at the desire of several persons who heard it], 2nd edition, 8vo. 1815. Systematic Education: or, Elementary Instruction in the various Departments of Literature and Science; with Practical Rules for studying each branch of Useful Knowledge. By the Rev. W. Shepherd, the Rev. J. Joyce, and the Rev. Lant Carpenter, LL.D. 2 vols. 8vo. 1816. The Subservience of Free Inquiry, &c. A Sermon before the Unitarian Society, 8vo. [Reviewed in Mon. Repos. XI. 294, in the Number preceding that which contained his Obituary.] Besides these works and others unknown, Mr. Joyce published for the Unitarian Society new editions of Mason on Self-knowledge (dedicated to his mother, who had been one of Mr. Mason's congregation), Farmer on Miracles, &c. For the booksellers, new edition of Campbell's Lives of the Admirals, &c. He also wrote in the Imperial Review and New Annual Register. He is the author of Meteorological Reports in the Monthly Magazine; and there are large contributions of his in Dr. Rees's Cyclopædia now publishing. He was likewise, we believe, the compiler of the recent History of the Dissenting Deputies. MISCELLANEOUS COMMUNICATIONS. The Peroration of the Rev. T. Madge's Sermon, delivered at the Octagon Chapel, Norwich, on Wednesday, the 19th Nov. 1817, the Day of the Interment of the Princess Charlotte. These are the reflections which the events of human life are for ever forcing upon our attention; but if ever there was one time rather than another when they came upon the mind in their most powerful form, -if ever there was one time rather than another when earthly glory appeared like a dream, and beauty as a flower that fadeth, and the brightest of human hopes as the early dew of the morning which glitters for a moment and then vauishes from our sight, that time is the present. The death of persons, high in rank and splendid in station, furnishes to the moralist a theme for descanting upon the emptiness of human pride, and the instability of human riches, and the nothingness of human power. "Man in his best estate, not in poverty and weakness and wretchedness, but in opulence and honour and power,-man in his best estate is altogether vanity. Greatness may, perhaps, be able to raise a blade of grass a little higher, and to clothe it with a deeper verdure than its equals, but it cannot alter its nature. It cannot make it less frail, less exposed, less short-lived. All flesh is as grass, and all the glory of man as the flower of grass. The grass withereth and the flower thereof falleth away." ." But these are not among the first thoughts that arise in the mind on the view of that melancholy occasion which has arrayed this place in the funereal garb, and covered the whole nation with gloom. You, my friends, appear here in the outward forms and symbols of mourning-and I am sure that I speak your feelings, as well as my own, when i say that never, except where our own immediate friends and connexions were involved, never were those forms more truly emblematical of the sorrow which is passing within. We feel this event, not merely, nor perhaps chiefly ✦ Aspland's Sermon for Fox, pp. 16 and 18. It as members of the political community, (though as such we have no mean cause for lamentation,) but we feel it rather as human beings. comes home to our bosoms in the most touching and affecting form. Our human nature is moved at the contemplation. We grieve not merely that one so exalted and so rich in promises should thus suddenly be cut off nd laid low in the dust; we grieve not merely for the destruction of a nation's stay, and the loss of that spot in the political horizon upon which the patriot's eye was wont delightedly to rest, but we mourn that one so young, so interesting, so free from the common vices attendant upon her station, so pure in her domestic morals, so amiable and kind and bountiful, should be taken away in the midst of all her goodness, and in the soringtime of her happiness, and at the dawn of the most beautiful of human hopes, we mourn that at this time the cup of earthly blessedness should be taken from her hands, and her lips sealed in the silence and coldness of death. It is an alarming and afflicting event; and if it do not so appear to us, if it do not move our minds to thoughtfulness, and tinge our hearts with sadness, and carry on our views to something higher and better than what lies within the limits of this world, we shew ourselves insensible to one of the most awe-striking visitations of Providence, and we prove ourselves to be as destitute of the common wisdom as of the common sympathies of our nature. For it is the part of wisdom to listen to the voice which tells us in solemn accents that notwithstanding all our care and anxiety, and in spite of all our efforts and skill, surrounded as we may be with all that power can command or wealth procure, our hopes may yet be scattered abroad like the leaves of the forest at the first cold blast of winter, and all our time-built happiness perish as the bursting of a bubble. It is the part of wisdom to impress this event deeply upon our minds, and to make such a lodgment of it within our memories that it may sometimes rise up amidst the gladness of the feast and the joy of the harp, to scare our folly, to moderate the temper of our What the effect of her example might have been in repressing the gross immoralities of fashionable life, it is impossible to say, but there is reason to suppose that its influence would have been great and extensive. On every account, therefore, her loss is to be deplored. As human beings, sharing in common feelings and common sympathies and common endearments, we sorrow for her sudden and premature departure. As moral beings conscious of the noble instincts and high duties of our nature, and especially interested in the preservation of the domestic and private virtues, we lament the removal of one who reflected honour on both. And as religious beings, conscious of our heavenly origin and our immortal destination, knowing that we came from God and that we shall go to God, we grieve that she who, from the emi nence of her station, could exhibit to the view of a whole nation the beautiful character of a rational piety, is gone to a place where there is neither knowledge nor working nor device. It is pleasant to be able to speak of the virtues of the great, and this humble though feeble tribute of respect to the character and memory of that illustrious Princess who occupied so large a space in the public eye, and who had made her way into the hearts of all people, I pay willingly and sincerely. Over her ashes let the tear of pity fall. On no human grave can it drop more naturally or more gracefully. She, however, is gone to her rest, and her soul is in the hands of that God with whom do live for ever the spirits of the good. With her, therefore, all is well. But there is one who survives, lately the rejoicing companion of her few short happy days, and now the inconsolable heartstricken mourner who demands from us the expression of our tenderest sympathy. And he has it. Oh! that the knowledge of this fact might impart to his darkened and sorrowing bosom one ray of light and of comfort. But I know that for the true consolation and support he must look to a higher source. To thee, O God, who canst at all times disperse the clouds of sorrow and give light to them who sit in darkness, to thee he will look up in humble dependence on thy goodness, and do thou in mercy listen to his supplications and send an answer of peace. Hearken, we beseech thee, to the prayers of the contrite, and give ear to the desire of such as be sorrowful. And if any human voice could at this time reach him, I would say to him, mourn for the departed, but mourn not as those who have no hope. Think not that she is lost. When the body falls into dust the spirit returns to God who gave it. Think it not a vain thing to have cultivated kind affections and virtuous love. How small a moment has yet to pass and we all assemble in the world of spirits! Though your way be at present cheerless, though it be not strewed with flowers nor watered with comforts, yet fear not, trust in God; he will not leave thee or forsake thee. In due time the day will again dawn and the shadows of darkness will flee away. Finally, let me conclude by again urging you to take the impression of this event into your inmost souls, and when every lower passion of your nature is hushed, and all earthly harassing cares are laid asleep, listen to the still small voice which you will hear issuing from it, telling you how vain and hollow is every thing, every enjoyment and every possession, that does not rest on the foundation of eternity and of heaven. Go, then, and learn to build your best hopes, where alone they are secure, on the rock of everlasting truth. A renewed mind, a purified soul, affections clothed in purity, peace and piety, will never fail of the blessing of heaven. These are the only enduring riches, the only trust-worthy support, the only imperishable graces. Let us then acquaint ourselves with God, that when we are called from this world and from the light of the sun, we may not be excluded from that kingdom which is indestructible and that light which is eternal, but may be admitted into the communion of heaven, to the fellowship of glorified spirits to share their happiness and to partake of their glory. After this blessed hope let us daily aspire, and we shall certainly reap if we faint not. Norwich Mercury, Nov. 22. Jeremy Bentham on Offences against I SIR, Dec. 7, 1817. SEND you an extract from a Treatise on Legislation, published at Paris, by M. Etienne Dumont, by whom it was translated into French from an English manuscript of Mr. Jeremy Bentham, which had long lain on the shelf, and which, but for the French editor, would probably never have seen the light. The sentiments of Mr. Bentham on the interference of the State with religious opinions, will, doubtless, be read with interest by many of your readers; and, indeed, it is much to be regretted that his valuable works, which have obtained such a deserved celebrity on the Continent, should not, ere this, have appeared before the public in an English dress. The reader will have the goodness to bear in mind what the author has stated in a note,-that he has only to do with religion considered as to its political utility, and not as to its truth: the effect which religion may have in assuring us of a better life, and preparing us for its enjoyment, is a point with which the legislator has no concern. VECTIS. Offences against Religion.-To combat all the species of crimes of which human nature is capable, the State has but two grand means-punishments and rewards-punishments which are applicable, and which may be applied on ordinary occasions; rewards which must be reserved for a small number, and for extraordinary occurrences: but this administration of rewards and punishments is often contradictory or mistaken, or rendered impotent, because the State has neither eyes to see nor hands to reach every offence. To supply this deficiency of human power it has been thought necessary, or at least useful, to inculcate a belief in a power which has the same object in view, but which has not the same imperfections: the power of a Supreme, Invisible Being, to whom is attributed the disposition to maintain the laws of society, and to punish or reward, in an infallible manner, those actions which man can neither reward nor punish. Every thing which serves to maintain and strengthen among men the fear of the Supreme Judge, is comprehended under the general name of religion, and for the sake of perspicuity, religion is often spoken of as a distinct being, as an allegorical personage, to whom various functions are attributed. Thus to diminish or pervert the influence of religion, is to diminish or pervert in the same proportion the assistance which the State can derive from it in the suppression of vice and the encouragement of virtue; whatever tends to enfeeble or mislead the operations of this power is an offence against religion. "The following tend to enfeeble the force of the religious sanction:— 1. Atheism. 2. Blasphemy. S. Profanation of the objects of worship. Others tend to pervert the employment of the religious sanction. I comprehend them under the name of Caco-theism; it divides itself into three branches: "1. Pernicious doctrines, doctrines attributing to the Deity dispositions contrary to the public good; for example, doctrines attributing to God the having granted a fund of suffering superior to that of pleasure. Doctrines imposing unfounded, excessive and useless punishments; corrupting doctrines which grant pardons where punishment would be suitable, which offer rewards for actions which are of no value. "2. Frivolous doctrines, from the belief of which results no moral good, and by the authority of which very ill effects are produced between those who admit and those who reject them. "S. Absurd doctrines another means of attributing malevolence to God, making him the author of a system of religion obscure and unintelligible. Caco-theism produces atrocious crimes, it brutalizes the people, it causes the wise to be persecuted, it fills mankind with terrors, it interdicts the most innocent pleasures, and is a most dangerous enemy to morals and legislation. Penalties against the propagators of these hurtful doctrines would be founded in justice, for the evil which results from them is real; but they would be ineffectual, they would be superfluous, they would be foolish. There is but one antidote against these persons, it is truth. These doctrines once convicted of falsehood cease to be pernicious, and are only ridiculous; the opinion which sustains them ought to be attacked in the same way as any other opinion; it is not the sword which destroys errors, it is the liberty of examination. The sword directed against opinions, proves nothing but the union of folly and tyranny. "I say the same of Atheism, though Atheism be an evil in comparison with a system of religion, conformable to the principles of utility, consoling for misfortune and propitious to virtue: nevertheless, it is not necessary that it should be punished, it belongs to the moral sanction to do it justice. This opinion is here only announced, it shall be elsewhere proved." and schools, principles of too many European establishments, as Bishop Berkeley described them. At the same time, South America rising in her strength to dissolve a degrading connexion with those fair specimens of roya legitimacy, the contemptible governments of Spain and Portugal. Her success must be a consummation devoutly to be desired by every friend to the moral or intellectual improvement of his species, though humanity will regret, and the consistent Christian will turn from the confused noise of the warrior, and the garments rotted in blood. The first peopling of the New World, as is well known, has been a frequent subject of learned and curious investigation. In the absence of historical documents, conjecture has enjoyed a boundless range. Even Noth has had his partisan who would confer that honour on his memory, though in later times the ancient Britou Madoc, has outstripped every other competitor. There was, however, a profoundly learned scholar and most excellent man, in the 16th century, who attributed the peopling of America to a more exalted personage, one to whose superior claims ali human pretensions must immediately yield. The scholar was Joseph Mede, and the personage whom he described as the colonizer of the New World, no less than the Devil. I am indebted for this information to the following correspondence, between Mede and the learned Dr. Twisse, Prolocutor of the Assembly of Divines, which forms part of the 4th book of Mede's Works, 3d Ed. 1672. Dr. Twisse to Mr. Mede. "Newbury, March 2, 1634-5. "Now, I beseech you, let me know what your opinion is of our English plantations in the New World. Heretofore I have wondered in my thoughts at the providence of God concerning that world, not discovered till this old world of ours is almost at an end; and then no footsteps found of the knowledge of the true God, much less of Christ. And then considering our English plantations of late, and the opinion of many grave divines concerning I have had such thoughts, Why may not the Gospel's fleeting Westward; sometimes that be the place of New Jerusalem ? Bot you have handsomely and fully cleared me from such odd conceits. But what, I pray, shall our English there degenerate |