At her lodgings in Clarges-street, Piccadilly, in her 89th year, Mrs. ELIZABETH CARTER, daughter of Nicholas Carter, D. D. rector of Woodchurch; a lady who has for a long time enjoyed a very distinguished pre-eminence in the literary world, She published all the Works of Epictetus which are now extant, translated from the original Greek, with an introduction and notes by the translator; and Poeins on several occasions. Mrs. Carter was also the contributor of two papers to The Rambler," which, we are told, had much of Dr. Johnson's esteem, viz. No. 44, which consists of an allegory where reli gion and superstition are delineated; and No. 100, which is a letter on modish pleasures, bearing the signature of Chariessa. March 20, at Guildford, in Surrey, ANN RUSSELL, the eldest daughter of the late Mr. John Russell. She was confined to her bed three months, when she displayed a patient and humble submission to the providence which afflicted her and at length summoned her to an eternal rest. March 11, in Devonshire-street, London, Mrs. Booт, wife of Mr. Booth, and daughter of Mr Healey, of Nottingham; after having borne a lingering illness with exemplary and Christian fortitude. ANSWERS TO CORRESPONDENTS. The Golden Pillar, the Essay on Flattery; A TRUE ENGLISHMAN; S. G.; C.; V. G. came too late to be of use this year. We beg to assure y. x. that the insertion of the lines was the act of our judgment. If IOTA will leave with us his real name and address, no improper use will be made of them, and his wants may perhaps be attended to. A LOVER OF THE TRUTH must have read the article to which he alludes with extreme inattention, if he supposes that it has any tendency to lead those to expect the death, who have not lived the life, of the righteous. We have no recollection whatever of the circumstances to which C. O. T. alludes. The only paper of his which we promised to insert, he will find in our Numbers for February and March, 1805. His not having received the Appendix for 1805, must be owing to bis Bookseller's negligence. The plan which he proposes was objected to by the Booksellers generally. We thank C. O. T. for his steady friendship. ERKATA. Number for February, p. 134, col. 2. The three last paragraphs under the head of Parliamentary Proceedings ought to stand under that of Domestic Intelligence. Present Number, p. 137, col. 2, 1. 3, from bottom, after is insert a Comma. P. 165, col. 1. 1. 24 from bottom, after opposition insert a comma. P. 181, col. 1. 1. 16. for alternation read alternative. Q. writes to say that he fears there may be some ambiguity in the concluding sentence of his paper inserted in this No. p. 143. His allusion is to the Anti-jacobin Reviewers, Mr. Daubeny, Dr. Kipling, &c. &c. and to their estimate of Christianity. The following important Article of Literary Intelligence has been omitted, viz. A publication is preparing for the Press in successive numbers and volumes, to be entitled “The Fathers of the English Church; or, a Selection from the Writings of the Reformers, and early Protestant Divines of the Church of England. To the Editor of the Christian Observer. THE inclosed account of the last sickness and death of Robert Cecil, first Earl of Salisbury, K. G. &c. &c. is contained in a letter addressed to James Mountague, Bishop of Bath and Wells, by Dr. Bowles, the Earl's chaplain, and afterwards Bishop of Rochester. A copy of the original manuscript was presented to the antiquary Peck, from whose Desiderata Curiosa the present communication is transcribed. Lord S. was the son of the Lord Treasurer Burleigh. I am, SIR, &c. S. G. REVEREND and my singular good Lord, you shall read in this diary a rude and artless discourse; this being my only preface, that, to my utmost knowledge and remembrance, here is nothing but simple truth and verity. We went from Kensington the We went from Kensington the 28th of April, (1612) and lodged at my Lord Chandos his house in Ditton. Where, when I came to my Lord, he bade me welcome; and told me, I should go with him a long and troublesome journey*. I replied, that it was my duty, so to do. And my Lord hereupon fell into a noble discourse, first of nature, then of resolution. "Of nature, that he thank ed God that he had left his son that morning (whom he so loved that he would willingly die for him) without the yearning of his bowels, or any distempered passion or affecany distempered passion or affection:-of resolution, that he had made his audit even with God; that he did neither fear death, nor affect *To Bath. CHRIST, OBSERVER, No. 52. relief, but left it to the blessed will of God; knowing full well, that by how much the sooner he should die, so much the sooner should he go to heaven: which, if he should not attain, he were of all men the most miserable. Further he was resolved (if God so pleased, it was all one to him) to be buried in Bath church: knowing that from any place there was a means of resurrection and a way to heaven." I On Friday, the 15th of May, he came out of his weakness, and had in the afternoon the clear use of his understanding. Among other things divinely remembered of him, he dehe stood in great need of it." sired me to pray for him, " for that thereupon brake with my Lord. and told him such things, and in such manner, as God enabled me, which especially he marked one thing he apprehended in general: yet most melius est ut flagellet te, et parcat tibi: which I alleged out of Austin, Norne quam ut parcat tibi et damnat te? “I have found," said he, God's great to me in this long and temercy dious sickness, who could have laid more upon me: but he hath discition. I tell you Doctor Atkins, (his plined me with a fatherly correcphysician) you know I told you of my sickness." And so reported all the of the sickness of his passages body. "And," saith he, " you know how I conferred with Mr. Dean of Westminsterf and yourself, how I truly confessed my sins, proconcerning the state of my soul: fessed my faith, forgave all mine +George Monteine, afterwards Bishop of Lincoln, Ee enemies, made my peace with God, received the message of mercy from you, and had the seal of the holy sacrament. Know ye now, that I am of the same faith: I am of the same religion. I doubt not but God will have mercy upon me for his son Jesus Christ his sake; although great and many have been my sins. For which sins of mine God hath laid this sickness upon me." Here I remembered my Lord, "that God had shewed him great mercy. First, in that God could have taken him away in the act of any sin, as he did King Herod." My Lord gave an instance of another, and apprehended, with great comfort, that God had spared him, and reserved him to repentance. Again, I told him, "though his sickness was tedious and troublesome, yet it did not torment him with anguish and pain, neither took away the power of his memory and understanding." "Of all other things," quoth he, "I find God's great goodness in this, that by a lingering disease, he hath weaned me from human thoughts and cares; and hath taught me to know, there is no happiness on earth; which maketh me most willing to die, to come to that blessed place where is no change nor misery. But yet one thing troubleth me, that I could not have come to this resolution, if God had not thus afflicted me." I told my Lord, "there were two parables in the scriptures of God's mercy. One of the prodigal; another of the lost sheep. The prodigal was af. ficted, and came to himself. The sheep was lost, and wandered, and afflicted, yet came not back. But the shepherd went and sought it, and brought it home, and laid it upon his shoulders." "Oh!" said my Lord, "that sheep am I that sheep am I" often ingeminating this speech," that sheep am I!" And being ravished with the apprehension of such mercy in God to him a lost sheep, I was something afraid, that he would have denied to have taken physic; because he professed, "he desired nothing but to die, and to be with Christ." Wherefore I alleged two examples to him, the one of St. Martin, that spake these words upon his death-bed: "Domine, si populo tuo sum necessurius, non recuso laborem." And the second of St. Paul, who said "That for him to die, in respect of himself, were far better. But to abide in the flesh was more needful for the Philippians." "O but," said my Lord, "I am unlike St. Paul. What am I to St. Paul?"-Sir Michael Hickes took the speech and said, "that although justus est sui accusator in principio, yet his Lordship was not in that degree a sinner, but that he might sooner find mercy at God's hands than many others, if we consider their sins." My Lord hereupon did reply, "that he did confess himself a great sinner. That his only trust was in the saving mercies of Christ. And that his resolution was not to commit sin, if God spared him life. But that he was prepared to die, and knew that his sins, though red as scarlet, were made as white as snow in the blood of Jesus Christ." At midnight he could not sleep, but lay still, praying to God, "for his mercy, and pardon of his sins." The sum of this prayer was reducible into four heads. First, he acknowledged God's mercy in not laying greater punishment upon him, (for greater he had deserved.) Secondly, in acknowledging his sin, which procured this judgment. Thirdly, in desiring God to give him patience in this great tribulation. Fourthly, that it would please God to deliver him out of this misery by life or death: and yet submitting him to the absolute will of God. On Saturday, (May 16,) he called for his physicians and all of us about him, and desired me to pray. After prayer, he recommended himself to his honourable friends, whom he did not expect any more to see. He commended his servants, some to his Majesty; and some to his son. And this being done he leaned on his crutches, and lifted up his eyes to heaven. His gesture was in the likeness of a rapt passion, his mouth smiling, his hands stretching out; and he uttered this saying, "O'Lord Jesus, now, sweet Jesus! let me come unto thee! my audit is made, let me come now, O Jesus, in the strength of my understanding! in the act of my memory! for, if otherwise, what will the people say? But, O Lord, I care not; thy will be done. I am safe: I am safe-" and here the tears ran down from his eyes and stopped his speech; which was seconded by the tears of the standers by, that for a great while there was nothing but a mournful silence. Monday, (May 17.) Sir John Harington came to see my Lord; to whom my Lord said, "Sir John, now doth one cripple come to see and visit another. This it is. Death is the centre to whom we all do move. Some diameter-wise; some circularly but all men must fall down to the centre. I know not, Sir John, which of us two is nearest, but I think myself. And it is true, moriendum est quia nati sumus: we must therefore die, because we were born. Yet God, by his visitation, hath sweetened death unto me: because he hath given me the lights of his grace. And I know, that though my sins were of a crimson or scarlet hue, yet they shall be all bathed in the blood of the Lamb, and shall be made whiter than snow. I do not despair of life; and I do not fear death: God's will be done, I am prepared for it." The 20th of May, there preached at the church one Master Russell, who finished his discourse on a text of scripture which he formerly had begun, which was, my strength is made perfect in weakness. He made an excellent sermon. Wherewithal my Lord being made acquainted, he joyfully heard a repetition of most points of the sermon; and commanded me to bring him to him in the afternoon. Accordingly I brought him to my Lord, to whom my Lord spake as followeth. sent for you, Master Russell, to give you thanks for your good and excellent pains in the morning. The practice and power of religion being the only happiness of man, without which we are most miserable, you see here how God hath humbled me, and laid his rod upon me. But I trust in his mercy, because that I know I am one of those for whom the blood of Christ was shed upon the cross. I know likewise, that God's power is made perfect in weakness: and that his infinite power is able to restore me, from corruption to health. But I do not expect it, but desire rather to be unburdened of all mundane cares, and to enjoy rest in the bosom of Abraham. And if I die here, I shall willingly resign my soul to God and contentedly; to be buried in Bath Church; which I am glad to see so well beautified within and without: without, by reparations material; and within, with provision of such men as you are, to administer food spiritual. And this I would have you know, if God do call me, that I do embrace with all my heart and soul, the religion publicly professed in this land; and do hope to be saved by the alone merits of Jesus Christ. Now let me, I pray you, know the manner of your lecture." And here my Lord heard all the particulars. May 22. My Lord was in great fits, and asked many impertinent questions, the strength of his disease prevailing upon him. But yet two things are remarkable. First, all the impertinent things my Lord spoke of, were, as a man in a dream, without any passion, impatience, or fear. Secondly, they were of such things as took most impression in his mind. For most of that talk was of his physic; or repeating of sentences and prayers out of the book of Common Prayer, especially this one sentence, "and take not thy holy spirit from us." Which he did, because in divers conferences and prayers before, I had told him, "that God would not take away his holy spirit, though he should take away the spirit of life." One thing more there fell out, when my Lord Hay was by. I told my Lord "that God had given to us a power, as his instruments and ministers, to preach remission of sins unto him." And therefore, according to the profession of that faith and repentance which I saw in my Lord, I told him," that God did certify him by me, that he was in the estate of salvation." "Then," quoth my Lord, "you have a power?" I answered, "Yes." He said, "From whence?" I said, "From the church, by imposition of hands." He asked, "From whence the church had it?" I said, "From Christ." " O," said he, "that is my comfort: then I am happy." This was spoken in broken and disjointed sentences, according to the weakness of his body.-On Saturday we went to Marlborough. On Sunday (May 24,) the Lords commanded me to preach at the church. After sermon, we came into his chamber, where we found him very weak, and no posture could give him ease. We went to prayer: and though my Lord's weakness was very much, yet, with a devout gesture, standing upon his crutches, he with affection repeated the material parts and passages of the prayer. And all the rest of the time, till we went to dinner, all his speech was nothing but of Jesus Christ, with such short ejaculations as the weakness of his body did give him leave. After dinner, Doctor Poe did rise, and I came unto him. My Lord's head lay upon two pillows upon Master Townsend's lap. Ralph Jackson was mending the swing which supported him. "So," saith he, "lift me up but this once." Then he called to Doctor Poe for his hand. Which having, he griped it somewhat hard, when his eyes began to settle; and ne cried "O Lord-" and so sinked down, without groan, or sigh, or struggling. At the same instant, I joined in prayer with him, "that God would receive his soul and spipit;" which short words being sud denly spoken by me, he was clean gone, and no breath nor motion in him. This was the manner of my Lord's journey to Bath, and from thence to Marlborough, where he died the 24th of May, being the Sabbath day. And I doubt not but it was the passage of one sabbath to another-unto his eternal rest and quietness. Which if he should not have, quid est volaticum mundi gaudium? saith Tertullian. What is the winged pleasure of this life in regard of eternal misery? But if he enjoy, quis separabit? Who shall separate us from the love of Christ, who hath prepared for us eternal life? SKETCHES OF THE REFORMATION. NO. XI. PRIVATE SENTIMENTS OF THE DURING the bloody persecutions which took place in the reign of Queen Mary, the Commissioners appointed for the examination and punishment of heretics, expressed an intention of engaging Hooper, Farrar, Bradford, and the others who, on account of religion, were imprisoned with them, in a public disputation with some popish divines. These reformers, on receiving this intelligence, were induced to draw up and publish a protestation in which they declared, that they would consent to dispute only in one way; viz. in writing; stating at the same time, fully and satisfactorily, the reasons which had led them to adopt this resolution. And fearing lest they should be deprived of any other opportunity of bearing their open testimony to those truths for the sake of which they were ready to endure the utmost extremity of suffering, they exhibited, in the same protestation, a confession of their faith in which faith they all expressed their unalterable determination to live and die. For has preserved a copy of this valuable docu ment; an extract or two from which |