but that he begged me most earnestly to send freely to him for whatever I might have occasion for. He wished that Lillie should take with him some wine, fowls, and other articles; but whatever desire Lillie might have that I should fare well in his house, he very prudently refused this offer, lest, as he told me, it should have excited a suspicion amongst the servants of Mr. Beaton, that he had some person concealed in his house. I praised Lillie very much for his prudence and discretion.

"Mrs. Lillie soon prepared a dish of steaks for my supper, which I devoured in haste, as I had more inclination to sleep than to eat, having been too days and nights on my legs, and without any sleep, except during the few hours I passed in the inclosure of Mr. Graham. Lillie having undressed me, carried me to bed in his arms, as it was utterly impossible for me to put a foot to the ground. I slept without waking from ten o'clock that evening, till half past nine on the following evening, as Mrs. Lillie took particular care not to make the least noise, nor would she even wake me, to receive the visit of Mr. Beaton, who had called on me." (P. 213-215.)

He was now close to the shores of the Frith of Forth. After some difficulties, in which he was forced to repose his confidence in presbyterian zealots, who were entire strangers to him, and yet were faithful to one whom they regarded as an offender against their God as well as against their king, he succeeded in reaching Leith, where he took refuge with a woman who had formerly been in the service of his mother. Thence he removed to the house of Lady Jane Douglas, where he remained in hiding a considerable time. The last of his adventures which we shall quote, is one of the methods of concealment which he was forced to adopt while in her house.

"After passing two months in the house of Lady Jane Douglas, in the most tranquil and philosophic manner, a servant maid, who returned from Edinburgh with provisions, told her companions in the kitchen, that whilst she was purchasing meat in the flesh-market, the lacquey of an English gentleman, a commissioner of the customs, whispered in her ear, That they knew very well that I was concealed in the house of Lady Jane Douglas, her mistress; and that there was every reason for supposing that her house would be immediately searched." She added, that she had openly contradicted this calumny; and, in fact, she could so with a safe conscience, for no one in the house, except the gardener, knew any thing of the matter; and he went up stairs immediately to inform lady Jane, who came without delay into my room, accompanied by Mr. Stewart, to consult as to what was necessary to be done; fearing lest a detachment of soldiers should come, in the course of the day, to visit the house. It was then only nine o'clock in the morning.

"This intelligence filled me with the utmost grief and uneasiness. I trembled lest the extreme goodness of Lady Jane, in giving me an ylum in her house, should involve her in difficulties with the govern

ment; and I was a thousand times more afraid of the disagreeable consequences which the being taken in her house would entail on her, than of the fate which awaited myself. When I feelingly expressed how much I regretted the dangers to which I exposed her, she replied, with her usual spirit and promptitude,-"If there were no risk, you would be under no obligation to me."-It was impossible to get out by the door into the court, on account of the servants, who, in that case, would see me from the kitchen; and there was no place in the house, which I examined all over, where I could remain concealed. But, as they were then making hay in an inclosure belonging to Lady Jane, Mr. Stewart proposed that I should conceal myself in a cock of hay. In order to succeed in this, it was necessary to let a footman into the secret, that he might watch the other servants, and seize a favourable opportunity for my leaving the house and entering the inclosure.

"I went out, in my waistcoat, with the footman and gardener, followed by Mr. Stewart. As it was necessary to observe a number of precautions, on account of some of the windows of the village which looked into the inclosure, we began to throw down all the cocks of hay, one after another; and the footman and gardener threw each other down on the hay, with which the one who happened to be undermost was covered by the other. This pretended amusement went on for some time, when they threw me in my turn, as a part of the same sport, and covered me with hay, till the cock in which I was concealed was raised as high as the rest, leaving me only a small aperture for breathing; and having given me a bottle of water and another of wine they withdrew.

"I do not think it possible to suffer more than I did the whole day: the weather was fine, but very warm; the excessive heat of my situation under the hay, which was like an oven, almost deprived me of respiration. Mr. Stewart came to see me from time to time, and exhorted me to be patient; and, indeed, I had need of patience, for my sufferings were occasionally so insupportable, that I was sometimes tempted to give the hay to the devil, and expose myself to whatever might happen, rather than to continue where I was. My regard for Lady Jane alone restrained me. After the most dreadful sufferings, from ten o'clock in the morning till nine at night, remaining always in the same attitude, without power to stir myself, and bathed in sweat, I was at length relieved. But when I came out of the hay my body was so bruised, and I was so weak, from my excessive transpiration, that it was with difficulty I could walk, leaning on the arm of Mr. Stewart, for my legs could scarcely support me. (P. 250-253.)

Shortly afterwards Johnstone proceeded to London, disguised as a pedlar, and, if his account be correct, rode the same horse the whole way, and yet was only seven days in getting to London. He remained there some time, detained by a very pretty love adventure, the account of which seems to be a trial of the author's genius for novel writing. At last his love tale was terminated by the necessity he was under of quitting England, which he con

trived to accomplish by going as a servant in the suite of Lady Jane Douglas to Holland.

It is impossible to read Mr. Johnstone's memoirs without feeling our confidence in our fellow creatures confirmed and extended. Again and again was he obliged to put his life in the hands of men burning with political and religious zeal against the cause for which he fought, who regarded a partisan of the house of Stuart as a favourer of Antichrist and a son of perdition, and who had every worldly temptation to deliver him into the hands of the civil or military authorities. Of their sentiments towards him and his party we may judge from his feelings towards them. "St. Andrews," says he, "was full of the accursed race of Cal"vinists, hypocrites who cover over their crimes with the veil of "religion; fraudulent and dishonest in their dealings; who carry "their holy dissimulation so far as to take off their bonnets to say 66 grace when they take even a pinch of snuff; who have the name "of God constantly in their mouths and hell in their hearts. No "town ever so much deserved the fate of Sodom and Gomorrah." Yet amid all this fury of religious and political party feeling, the strongest motives to treachery, and the danger of serving a person denounced a traitor by the laws, Johnstone experienced in every instance the fullest truth and often the most zealous service. There must have been some noble stamina of moral feeling among a people, who could adhere thus firmly to the dictates of uncorrupted integrity, in spite of all the seductions of passion, prejudice, interest, and fear.

ART. V.-THE UNITARIAN CONTROVERSY.

1. Discourses on the Principal Points of the Socinian Controversy. By Ralph Wardlaw, DD. Glasgow. Third Edition. Longman and Co. London, 1819.

2. A Vindication of Unitarianism, in Reply to Mr. Wardlaw's Discourses on the Socinian Controversy. By James Yates, MA. Glasgow. Second Edition. Eaton. London, 1818.

3. Unitarianism Incapable of Vindication: a Reply to the Rev. James Yates's Vindication of Unitarianism. By Ralph Wardlaw. Longman and Co. London, 1816.

4. The Scripture Doctrine of the Trinity briefly Stated and Defended: and the Church of England Vindicated from the Charge of Uncharitableness in retaining the Athanasian Creed. By Thomas Hartwell Horne, MA. Cadell. London, 1820.

IT may appear strange to our readers that we should so often revert to the Unitarian controversy, on which we have more

than once touched in recent Numbers. But Unitarianism is to this day professed and defended. There are Unitarian congregations in many parts of the country. We still, therefore, feel it our duty occasionally to " contend for the faith as it was once delivered to the saints."

In entering on this subject, we must begin by expressing our sentiments upon one preliminary point of great importance. We think it ought to be clearly understood that the differences between the general Church and the Unitarians are by no means slight or unimportant. And we are the more particular in noticing this point, because attempts have sometimes been made to produce an opposite impression ;-to represent the matters in dispute as of secondary importance;-to smooth off all the projecting points of the controversy. And although those who are acquainted with the subject can never be deceived by such representations, yet the indifferent and the ignorant, who together constitute a large portion of the community, may be misled by them. Therefore we think it necessary to set out with expressing a conviction, that our respective views are nothing less than totally opposite.

It is usual with Christians of different sects to say, we are going to heaven by different ways, and shall all meet there at the last. We hail the sentiment. When the roads by which the different parties are travelling run nearly parallel, or only diverge a little, we think nothing more possible. They may all lead to the same place. But suppose we are going one way along a road, and meet a person going the other. And suppose this person informs us that he is bound for the place which we are bound for. Here the case is totally altered. If such a person tells us boldly that he is going right, and that we are going wrong, we think it strange, but yet it may be so. We listen to what he has to say, and, possibly, turn about and go with him. But suppose he pursues a different plan. Suppose he says, "You are going to such a place. I am going there, too. You are going in that direction. I am going in this. You say your way is right. I say mine is. Farewell. We shall meet there at last."-This would be evidently absurd. We could not be going in opposite directions, yet both be going to the same place. Yet so stands the case between the general Church and the Unitarians. We are not merely going different, we are going opposite ways. One therefore must be going wrong:-not merely going a little out of the way, but going totally wrong. Let us therefore understand one another. Whichever is right, the other is in a total error. The religion either of the member of the general Church, or of the Unitarian, must be a violation of the first commandment. We do not worship

the same God. It is not one of those cases which afford room for concession. To whichever party we belong, every admission that the other party is, or may be, in any degree, in the right, contains an admission that our own is, or may be, in the same degree, totally in the wrong. If they are right, the general Church is idolatrous. If we are right,-then, they deny the divinity of the Supreme Being. This is a subject which Unitarians have sometimes treated lightly. Not so Dr. Wardlaw.

"It is very obvious, that two systems, on which the sentiments, on subjects such as these, are in direct opposition, cannot, with any propriety, be confounded together under one common name. That both should be Christianity, is impossible; else Christianity is a term which distinguishes nothing. Viewing the matter abstractly, and without affirming, for the present, what is truth and what is error, this, I think, I may with confidence affirm, that to call schemes so opposite in all their great leading articles by a common appellation, is more absurd, - than it would be to confound together those two irreconcileable theories in astronomy, of which the one places the earth, and the other the sun, in the centre of the planetary system. They are, in truth, essentially different religions. For if opposite views as to the object of worship, the ground of hope for eternity, the rule of faith and duty, and the principles and motives of true obedience;-if these do not constitute different religions, we may, without much difficulty, discover some principle of union and identity, amongst all religions whatever; we may realize the doctrine of Pope's Universal Prayer; and extend the right hand of fellowship to the worshippers at the Mosque, and to the votaries of Brama." (Discourses, p. 33.)

To speak the truth, if Unitarians are in earnest, they must, though they may not choose to say so, they must consider the general Church as heretical. That is, they must believe, in their own minds, that upon certain points of vital importance, we are totally in the wrong. They will say, "No. We differ from you, indeed. But whatever may be your way of worshipping, we are not so uncharitable as to call it heresy." But we answer, it must be so. The difference is by no means upon trifling points. "It is upon the very principles, and upon the peculiar, the distinguishing features of the Christian religion. We are not merely going different ways. We repeat it-we are going opposite ways-so that if they are going right, we must of necessity be going wrong. Do they really believe that they are in the way of salvation? Then they must of necessity believe that we are in a total error. Will they again say, No?" What then are we to conclude? What can we conclude but this? That, after all, they are not sincere:-that, after all, they do not with their whole heart believe their own to be the right way. In fact, they cannot. If they were seriously convinced of this, they must

66