After we first heard of your unconditional release, we thought a public congratulation should be sent to you, being well de ́served; but were afraid that it might appear like flattery when trials were over, and delayed it; yet farther consideration has convinced us, that since we approve of your conduct, we ought at this time publicly to express our approbation, after what you have done and suffered in the cause of Freedom. Your unbending firmness throughout this arduous struggle against bigots and tyrants, has excited our surprise; your boldness in attacking superstition and tyranny, and your fortitude in resisting and defeating both, has secured our admiration.

When we reflect on the former shackled state of the press during the long reign of tyranny; when we recollect the hazard of engaging in political or theological discussion, at the time of your outset, and the danger of printing or publishing any work which exposed political misrule or religious errors; and then remember how boldly you began to publish those writings which exposed these deep-rooted evils with which we were oppressed; we may have some idea of your undaunted spirit in undertaking a task so difficult and appalling. When we compare the present freedom of your press, and the liberty of discussion which you exercise, with the fettered state of both at no distant period; and keep in mind, that through your exertions books can now be got in abundance, which some years ago could not be procured at any price; the good you have accomplished becomes clear and evident. We are deeply sensible of the benefits we derive from your exertions, and thoroughly convinced, that you have done more for true freedom than any other Reformer who ever preceded you. We shall be happy to hear that you are rewarded with worldly comfort, and substantial earthly blessings-as you have wisely renounced all expectation of heavenly enjoyments and spiritual blessings.

We rejoice at your release from bondage, and congratulate you on your unconditional liberation. We pray that you may long enjoy health, peace, and prosperity, and assure you, that, if you have time to pay a visit to Edinburgh, you will be kindly received by more than those who subscribe this Address.

We are, Sir, in name of the Zetetics of this city,
Your sincere friends,

ROBERT AFFLECK.
JAMES AFFLECK.
WILLIAM HAY.

SADI AND THE HERMIT.

A POOR Mussulman, named Sadi, who resided in the environs of Damascus, overwhelmed with hunger and the other evils of poverty, surrounded by a large and increasing family, and cut off

from what he had been accustomed to derive from the little produce of his garden, a long drought having dried up every thing, one day, in a tone of despair, exclaimed, Oh! Mahomet, great prophet, and, vicegerent of the Almighty, why hast thou suffered my prayers to be unheard? Daily for more than twenty years have I called upon thee; I have obeyed all thy commandments; I have sought in every action of my life to merit thy favour by doing thy will; I have offered up to thee the mite I could so ill spare from my little store: and still you do not attend unto my prayers, I am in a worse condition than I was twenty years ago, and yet I have passed a life of unremitting labour, not one hour can I be said to have been idle. When I was not toiling, I was attending to the worship thou hast ordained, and still my wretchedness, my poverty increases. I see around me a large family starving, and I am starving myself. With the utmost I can do, I cannot earn wherewithal to satisfy them. Oh! send down upon thy faithful and constant worshipper thy blessing; grant me relief from these my wants! Send down rain to fertilize my little garden, that I may be able to put food into my children's hands!"As he finished these words, overcome with fatigue and exhaustion, he sunk upon the ground.

He remained motionless in despair some little time, when he was roused by the touch of a person near to him. He looked up, and perceived a man enveloped in a large cloak standing near to him. "Arise," said the stranger to him," arise, and follow me, Dost thou expect to find deliverance from the evils and miseries that surround thee, by lying down inactive on the ground?"

"Alas!" replied the poor man, "this is the first repose I have given myself for a long space of time. All my labour, all my toil is useless, year after year I sink into a more wretched poverty than the year before. I find all my efforts unavailing, and I therefore have addressed my prayer to the great Prophet, that he may be moved to intercede for me, and in faith I have laid down, waiting his assistance."

"Oh, weak and short-sighted mortal!" exclaimed the stranger, "What efforts hast thou made to keep off this weight of misery, which now has become too great for thee to bear? What is it thou hast demanded?"

"Food is what I want; I ask not for riches, but for food. I am starving, and I have eight little ones who are starving also. Surely the great Prophet has forgotten me. Oh, miserable me! why was I born?"

Exert the small portion of strength that remains to thee," answered the stranger," and get up, and follow me. I will shew you how far the means you have taken to get rid of this misery are availing or not."

"Wilt thou grant me relief?"

"I will shew you the cause of your evil, and I will let your reason apply the cure."

The poor man arose, and followed the stranger, who led him into a small hermitage. There were some roots upon the table. "Eat," said the stranger, "and be satisfied." Eagerly the poor man devoured the food that was before him-he finished it to the

last root. "Now," said his guide, "thy present wants being satisfied, learn how to prevent a return of them; learn what are availing efforts, and what unavailing efforts, to keep off the fiend's poverty and hunger. Look into this mirror. What dost thou

see?"

"I see," exclaimed the man, I myriads of human beings who appear to be all supplicating for the assistance of Heaven. Some are in rags, and others richly clothed. I see a tempest, and a calm; and I see my neighbour, the farmer."

"Dost thou hear what they are all saying?" asked the hermit. "No;" replied the poor man, "hast thou the power to perform this in addition?"

I have," answered the hermit; " and so saying, he touched the poor man with a ring, and instantly a confused swelling murmur, like the humming of a bee-hive, assailed his ears. Amongst this, he distinguished petitions of every kind. One set of people were requiring a south wind; their immediate neighbours were petitioning for an east wind; some were requesting a relief from pain, and the death which seemed approaching; while others were earnestly praying that such death should instantly take placePeople of large property were offering up prayers that they might have children; others who were in expectation of the property were praying that they might be disappointed. Some again, were praying for health, others for the death of their fathers, brothers, or friends. Some that they might gain law-suits, others that they might not gain them. The gardener wanted rain, the farmer dry weather to gather in his harvest and his crops. But the greatest discordance was to be observed in the prayers of the sailors, and ship-owners, as no two vessels wanted the same wind, so that it seemed impossible to satisfy them in any way. In one place the same gift was required by different persons, so that it could not be granted to one without disappointing many others. Sadi's own neighbour who was a farmer, was heartily praying that no rain might take place, as all his crops were out, while he himself had been praying for rain that he might have some crops from his garden for sale, and so obtain food. All the petitioners promised the same sacrifices, and the same oblations; a very little difference was manifest in the sincerity of their prayers. Each prayed as his interest required, and the particular interest was in no two cases alike, all had the same right to obtain what each wanted, and yet it was not possible to grant to one party their wishes with

out making the other party feel all the weight of disappointment, misery and unhappiness.

"Ah!" exclaimed the poor gardener, "what an intricacy! how is it possible ever to satisfy all these people?"

"It is not possible," answered the hermit," therefore perceive the force of your great efforts to obtain food. I have presented this great moral picture to your view, that you might see how unavailing are all efforts but those of your own making. You must not expect by supernatural means to get out of your difficulties; you must exert your reasoning powers, and do all that is in your power to procure for yourself comforts and happiness."

Praying then is of no avail," said Sadi, "as it is impossible every man's prayers should be heard and granted: for instance, it is impossible that the prayer of my neighbour the farmer for fair weather should be granted, and that which I offer up for rain at the same time; since what would procure me food, would take it away from him. Ah! I see, it is folly to offer up prayers. I not right?"

Am

"Judge for yourself," replied the hermit. "I have merely shown you a picture of the world, and of the different petitions which are every moment offered up by its inhabitants for the satisfaction of their different wants. How far all those wants are capable of being gratified I leave you to judge. Think only of what would be the state of the nation which should attempt to satisfy its wants by this means alone. Where would be the necessary food for all, if instead of sowing and planting, they relied upon their supplications?"

"Ah true, true," said the gardener, we apply our labour because else we should possess nothing, and yet, if we believed in the efficacy of our own supplications, we should never act, as to do so would be a manifest slight upon the power we petitioned."

"Let your actions then," returned the herm.it, "no longer give the lie to your words. As to obtain flowers and vegetables, you must first put the seed and root into the ground, so you must exert your prudence in every other relation of life. If your earnings by your utmost exertion will only produce you food enough for four, do not repine, and give over all exertion, and fall into despair because what is sufficient for four will not suffice for eight. See here, between these two men, (and he turned the mirror, so as to show Sadi the interior of two poor cottages) see here the difference that exists between these individuals."

"Ah! and no wonder," exclaimed the gardener," one man, the one who is best off in point of comforts, has only two children, while the other who cannot find food enough for his family has nine. Oh! what a heart rending scene. The father is obliged to give away half of his own little share for the support of his children, and they have scarcely rags to cover them; and see one

is dying in the corner of the hut, apparently of a fever. The dirt and misery of this cottage are too distressing. How unequally are the evils of life distributed. Is it just, is it the work of benevolence thus to oppress this poor man, more than others who are better able to fight with the miseries of life?"

"I have already shewn you the folly of arraigning heaven for the miseries which oppress you; and you have confessed the inutility of the act. Wherefore now then do you exclaim against benevolence? Benevolence has not made this scene, it has had nothing to do with it. From the thoughtlessness and imprudence of the man all this woe and squallid wretchedness has resulted, when mankind learn to look at their actions as productive of these fatal and sad consequences, and leave their erroneous calculations relating to supernatural agency, and arraignment of heaven's goodness, then will they find relief, and remedies for their misery. They will then see, that as the woe is of their own making, so also is the good. It is in the power of every one of you to better the condition in which you are at present. How has this other cottager so many comforts around him, but by prudence? began life the same as his neighbour? he receives the same wages? he has been a prudent thrifty man, depending upon no assistance but his own exertions--he has never received the precarious bounty of the rich; he has never had it in view as a last resource. He knew his wages were not likely to be higher; and he saw that he could live happily upon what he had with a wife, who would by her earnings contribute to his household, and who would make his fire-side clean and comfortable. But he also knew that all this could not take place if he did not cortinue in the same path of prudence---He saw he must limit his family: for it was his wish to bring them up happy and educated beings, so as to be creditable to him, and happy in themselves. By prudence he has accomplished all this, see the reward!"

"And the other man ?”

"Equally industrious, but not equally wise, you see him oppressed with evils which are almost too shocking to behold. His wife is borne down with illness, poverty, and the care of a large family which she has been obliged to neglect in order to obtain some little addition to help her husband. Their numerous family meanwhile has grown up in ignorance, idleness and vice: for no one has been able to attend to them, and the consequences on all sides are overwhelming."

"What is this stir in the poor man's cottage? Who are these people who so rudely overturn every thing that comes in their way? Why do they seize the poor man? Ah! tell me the cause of his wife's tears, and the children's screaming-see, they are dragging away even the bed the sick child lies upon. Oh stop! wretches, hard-hearted barbarians, stop; the sight of such cruelty nearly suffocates me with rage. Cannot you annihilate these people?"