by those of other British christians, a great revival is said to have taken place, and Britain soon became noted for the multitude and zeal of its converts. It is also said to have escaped, (probably by the moderation and mildness of its governors) all those cruel persecutions that had raged, from time to time, in the other provinces of the Roman Empire; that only excepted which took place under Dioclesian, about the beginning of the fourth century; and even that is said not to have raged here so long, or so violently as in other parts of the empire. Calamitous, however, must that time have been, and many were those who then received the crown of martyrdom in Britain; among whom were Aaron and Julius of Caerleon-upon-Usk, the capital of Siluria. Here it may be proper to observe, that some have entertained an opinion that certain missionaries from the East, supposed to have been disciples of Polycarp, who suffered in the year 170, visited Britain toward the latter part of the second century. This opinion is of modern date, and seems altogether problematical. It hinges chiefly, and it may be said entirely, upon the conformity of the British with the oriental christians about the time of keep.ng Easter, and such like circumstances, in which they differed from all their western brethern. But this seems very far from being sufficient to establish the said opinion, as it might, for aught we know, be owing to some other cause. And even were it admitted to have been really owing to the teaching of eastern missionaries, yet still there appears no just or substantial reason for fixing the time of their arrival here in the second, any more than in the third, or even the fourth century. History is quite silent on the subject; but of this point the discussion can be no way interesting. After the termination of Dioclesian's persecution, Christianity continued to exist in this country more or less prosperously, till the era of the Saxon invasion, when it appears to have been entirely extirpated in most parts of England, and to have remained only in Cumberland and Scotland, Devon and Cornwall, and the principality of Wales, where the old inhabitants still maintained their ground, and long preserved their liberties and their religion. The times, however, must have been then awfully distressing, and the nation being kept in a continual state of war, alarm, and agitation, it may well be supposed that Christianity would soon de * See Macpherson's Dissert. No. xx. p. 331; and Henry's Hist. Gt. Brit cline and languish, and that it actually did so, the testimony of Gildas most lamentably proves. The Saxon invasion proved far more destructive to British Christianity than Dioclesian's persecution, violent and bloody as it was. After that persecution, by the last writer's account, Christianity happily revived, in Britain, and continued to flourish for a long season, till the Arian and Athanasian controversy interrupted the tranquillity and harmony of its professors. Of the progress of that controversy, however, or its pernicious effects in this island, he gives no very particular account; but being himself of the orthodox party, he speaks of Arianism, of course, with no small disapprobation and abhorrence. After the agitation and distraction occasioned by this unhappy controversial event, nothing very remarkable of a religious nature appears to have occurred in this country, till the days of Morgan, or Morgant, commonly called Pelagius. MISCELLANEOUS COMMUNICATIONS. ORIGINAL LETTER OF DR. SAMUEL CLARKE. To the Editor of the Monthly Repository. SIR, I TRANSMIT you the following faithful copy of an original letter of Dr. Samuel Clarke, which was, when I copied it, in possession of the late Rev. Josiah Rees, of Gelligron, Glamorganshire, for insertion in your truly valuable ReposiYours, &c. tory. SIR, DAVID DAVIS. London, Oct. 28, 1726. Your mistake, I think, lies here. You suppose a man may possibly conceive in his imagination an impossibility. But this is an evident contradiction. There is no possible conception in the imagination, of that which destroys itself. No man can conceive a mode or quality, without a subject. Nothing has no properties, no modes, no magnitude, no dimensions; nor can any thing ever be affirmed of nothing. 'Tis the absolute negation of all ideas whatever. To support therefore any space void absolutely of all essence, is as direct a contradiction, as to suppose any other mode or quality of nothing. Which no man can possibly do by any imagination. Can one nothing be bigger or less than another? Can that which is not, be square or round? I am, Sir, your very humble servant, To Mr. Daniel Thomas, to be left at Mr. Perrot's, In Spilman Street, Carmarthen, South Wales, 1 ADVICE TO FARENTS WHO DECLINE FOR THEIR CHILDREN BAPTISM BY WATER. SIR, To the Editor of the. Monthly Repository. Though it be allowed, that the word baptism originally signified immersion, yet it cannot perhaps certainly be proved, that in apostolical times children were not sometimes objects of baptism by water. For as mention is made of whole houses being baptized, so it has plausibly been urged, that probably these occasionally included children. If then children were ever baptized with water, the ceremony without question was intended to supersede the Jewish one of circumcision, and to teach christian parents that the baptism of their offspring is a part of their own profession of Christianity. Continued in one form or another for nearly 2000 years, like the Lord's Supper, it bears evidence to the truth of the gospel. Hence, perhaps, whatever form they prefer, the advocates for christian faith should not, for trifling reasons, neglect the service of baptism. Though Jesus Christ might not prescribe its perpetuity; though without doubt he preferred the baptism of the holy spirit; though he might mean the baptism of persecution, when he assured James and John that they would be baptized as he had been; and though the apostle Paul referred to the sufferings of the disciples, when he asked them, why they were baptized for the dead, why they submitted to evil, if they did not believe in the resurrection of the dead; yet, unless some mode of baptism be used, there may be danger, lest parents should decline to solicit from their minister or friend a religious service, which, if well conducted, is undoubtedly fitted to do their minds good after the birth of a child. As dedication or instruction only may be sufficient, so it may be a very becoming and agreeable occasion, when parents themselves conduct at least the devotional part of the service. Eut for the sake of doing more good, perhaps it ought to be only so far private as may still preserve it domestic, and render it a part of family religion. If parents require instruction and advice, there certainly is a propriety in making application to those, who, having been in the habit of conducting such services, may for that reason be best fitted to make useful and good impressions upon the mind at a time when it is peculiarly susceptible of them,-when both parents and children have good reason to rejoice in the restored health of the mother, and when all are willing to be reminded of their respective duties. It is no small part of the ministerial office to stir up the pure mind by way of remembrance. As this may be done most effectually by the novelty of this mode of conveying instruction, so the friendly address of an observer to his friends, may perhaps remark something useful, which might otherwise escape those who are nearly concerned. The apostle Paul declared to the Corinthian Christians, that Christ sent him not to haptize but to preach the gospel. If Apollos usually performed that office, there may be an allusion to his aid in the words, "I have planted, Apollos hath watered, but God hath given the increase." However this may be,-whether adults or infants be the objects of baptism,-whether the face be sprinkled or the body immersed,-whether there be baptism by water or baptism by the spirit, whether water be used or water be declined,the one thing needful is, that the gospel should be preached. In the opinion of various persons there may be different modes of fulfilling this duty. The gospel is as effectually preached by the application of its principles and motives, as by the declaration of its doctrines. If the grand opinion be taken for granted, that the influence of a wise and benevolent Providence extends through all worlds and ages, and that this is the leading sentiment of divine revelation, as manifested in the Mosaic dispensation and in the religion of Jesus Christ, which hath brought life and immortality to light, (whilst enough probably is received to constitute a believer,) nothing more is necessary, on what is called a baptismal occasion, than to apply this important principle to the business of education, or to display those scriptural passages which may encourage and direct the parental mind in the performance of its duty to the rising generation. There cannot be a stronger inducement to persevere in endeavouring to discipline the character in sound principles or in virtuous habits, than the advice and observation of Solomon," Train up a child in the way in which he should go, and when he is old he will not depart from it." Whether the same writer did not carry the system of severity and terror too far, may be deserving of calm and serious consideration; but whatever chastisement or correction may sometimes be necessary or expedient, certainly the apostle Paul haswisely advised:-" Parents, provoke not your children to wrath, lest they be discouraged, but train them up in the nurture and admonition of the Lord." Severity with passion undoubtedly has a tendency either to harden the minds of the sufferers, or to tempt them into the practice of deceit. and falsehood. On this account parents, and all who are friends to the progressive improvement of mankind in every rising generation, should beware lest the indulgence of anger should not only render themselves irritable and of course unhappy, but the objects of their resentment liable to the like propensity, or inclined to guile for the sake of avoiding punishment. In the directions given by Moses to spread abroad the knowledge of the Jewish law and commandments, he seems to have been well-aware of the impression made by domestic and parental instruction. "Thou shalt teach these things diligently unto thy children, and shalt talk of them when thou sittest in the house, and when thou walkest by the way, and when thou liest down, and when thou risest up." Instructors should unquestionably use, as the words may imply, both diligence and repetition. Nothing more effectually impresses good instruction upon the mind than familiar conversation. During their leisure hours at home, parents cannot be better employed than in teaching their children. It is a most delightful as well as useful office. Advantage may be taken both of exercise and amusement, to convey valuable ideas to the mind. In the evening, persons may be tranquil, contemplative and disposed either to receive instruction or to engage in devotion. Since sleep is the image of death, man ought to be as thankful for his restoration from one, as for his resurrection from the other. It is a pleasing subject for reflection, that, before persons go to the business and events of the day, they have made some provision for the salvation of the soul, for the improvement of the mind, and that their children or domes. tics have by their means made some progress in wisdom, in virtue, or in religion. In the affection which Jesus Christ shewed for little children, and in the emblem, which they suggested to his mind of simplicity and innocence, he hath sufficiently encouraged the endeavours of parents for the welfare of their offspring, and hath made them memorials of those virtues, which alone can fit either parents or children for the blessedness of the just. In fact there is never just cause to be discouraged. Under the wise and gracious providence of God, no good effort is ever |