now four times the number of oaks 'on the ground, than are intended to be left for timber, at a seasonable time, which may be known by the state of the trees, let every other oak, be taken away, and fo proceed from time to time, until every oak is at the diance at which it is to ftand for timber. The plan thus propofed is attended with no additional expence whatever, because the extra trees being fuffered to stand for such a length of time, the oaks become larger and finer in a much fhorter period, and confequently will amply repay every difference oc On the MEANS of making BREAD from RICE alone. TH I therefore think it my duty to fupply that information which is wanting in the two books above mentioned, by defcribing a method by which excel lent bread may be made from rice alone, which method I learned from the natives of America. The first thing to be done to the rice is, to reduce it into flour. This may be done by grinding it in a mil, or, if we have not a mill, it may be done in the following manner: let a certain quantity of water be heated in a faucepan or caldron; when the water is near boiling, let the rice we mean to reduce into flour be thrown into it: the veffel is then to be taken off the fire, and the rice left to foak till the next morning. It will then be found at the bottom of the water, which is to be poured off, and the rice put to drain upon a table placed in an inclined pofition. When it is dry, it muft be beat to powder, and paffed through the finest fieve that can be procured. When we have brought the rice into flour, we must take as much of it as may be thought neceffary, and put it into the kneading-trough in which bread is generally made. At the fame time we muft heat fome water in a faucepan or other veffel, and, having thrown into it some handfuls of rice, we muft let them boil together for fon e time: the quantity of rice must be such as to render the water very thick and glutinous. When this glutinous matG g ter is a little cooled, it must be poured upon the rice-flour, and the whole must be well kneaded together, adding thereto a little falt, and a proper quantity of leaven. We are then to cover the dough with warm cloths, and to let it ftand that it may rife. During the fermentation, this pafte (which, when kneaded, muft have fuch a proportion of flour as to render it pretty firm) becomes fo foft and liquid that it feems impoffible it fhould "be formed into bread: it is now to be treated as follows. While the dough is rifing, the oven muft be heated; and, when it is of a proper degree of heat, we must take a ftewpan of tin, or copper tinned, to which is fixed a handle of fufficient length to reach to the end of the oven. A little water must be put into this ftewpan, which must then be filled with the fermented paste, and covered with cabbage or any other large leaves, with a fheet of paper. When this is done, the ftewpan is to be put into the oven, and pushed forward to the part where it is intended the bread fhall be baked; it must then be quickly turned upside down. The heat of the oven acts upon the paste in fuch a way as to prevent its spreading, and keeps it in the form the stewpan has given it. In this manner pure rice-bread may be made it comes out of the oven of a fine yellow colour, like pastry which has yolk of eggs over it. It is as agreeable to the tafte as to the fight; and may be made ufe of, like wheatbread, to put into broth, &c. I must, however, obferve, that it lofes its goodnefs very much as it becomes ftale. It may be here remarked, that the manner in which Indian corn is used in France, for making bread, can only produce (and does in fact produce) very bad dough, and of courfe very bad bread. To employ it advantageously, it should be treated like rice, and it may then be used, not only for making bread, but also for pastry. BIOGRAPHICAL REGISTER of eminent PERSONS deceafed in 1795. Concluded from Page 100. Rev. WILLIAM ROMAINE. THE Rev. William Romaine was born at Hartlepool, in the county of Durham, on the 25th of September 1714. His father, one of the French proteftants who took refuge in England, upon. the revocation of the edict of Nantes, refided at Hartlepool as a merchant, and particularly as a dealer in corn. He had two fons and three daughters, who were all refpectably fettled in the world. He was a man of ftrict morals and eminent piety, and adhered to the doctrine and fervice of the church of England to the great age of eighty-five *. This induced his father to fend him to the grammar-school, at Houghton-leSpring, a village in the road from Durham to 'Sunderland. This school was founded by the celebrated Bernard Gilpin, rector of that parish at the memorable era of the reformation. At this feminary Mr. Romaine remained feven years, and, in 1730 or 1731, was fent to Oxford, where he was entered first at Hertford college, and thence removed to Chrift church. He refided principally at Oxford, till he took his degree of Mafter of Arts, which he did on the 15th of October 1737, having been ordained a deacon at Hereford, a year before, by Dr. Egerton, bishop of that diocele. His firft engagement was the curacy of Loe Trenchard, near Lidford, in Devonshire. In the year following he died in 1757. His fecond fon, the fubject of thefe memoirs, gave indications, at a very carly age, of confiderable talents and of an earnest defire to improve them. *He was refident at Epfom in Surry, as appears by a letter dated from that place on the 4th of October 1738, and written to the rev. William Warburton, upon the publication of his first volume of The Divine Legation of Mofes demonftrated.' In the fame year, he was ordained a priest by Dr. Hoadly, bishop of Winchester. His title for orders was probably a nomination to the church of Banftead, which he ferved for fome years, together with that of Horton, near Epfom; being curate to Mr. Edwards, who had both thefe livings. At Banftead he became acquainted with fir Daniel Lambert, lord-mayor of London in 1741, who had a country house in this parish, and appointed Mr. Romaine to be chaplain during his mayoralty. The first fermon which Mr. Romaine printed had been preached before the university of Oxford, March 4, 1739. It was entitled, The Divine Legation of Mofes demonftrated, from his having made exprefs mention of, and infifted fo much on, the Doctrine of a Future State; whereby Mr. Warburton's Attempt to prove the Divine Legation of Mofes from the Omiffion of a Future State, is proved to be abfured and deftructive of all Revelation.' This was followed by a second fermon (preached also before the university) entitled, Future Rewards and Punishments proved to be the fanctions of the Mofaic Difpenfation *.' Those who wish to know more of the controverfy between Mr. Romaine and Mr. Warburton, my obtain fome information from the fecond volume of The History of the Works of the Learned,' for Auguft 1739, where are to be found the letter from the former to Mr. Warburton mentioned above, and a fecond to the editor of the General Evening Poft, occafioned by the pub. lication of the firft, with Mr. Warburton's Remarks on this paper. One of Mr. Romaine's biographers has intimated, that our young polemic had written in the spirit of irony and farcafm, to a person who knew the use of those weapons much better than Mr. Romaine, and who needed them more in aid of his ftrange paradoxes than his opponent did in fupport of found doctrine.' He adds, • Both parties are dead, and their disputes forgotten. Nor could it anfwer any good purpose to revive them; unless this tranfient recollection of a period in the life of an eminent man, may operate as a caution to young men to be fober-minded, to ftudy godliness and a holy life, and to leave the arts of controverfy, till the wit or the warmth of youth have been corrected by the wisdom and temper of age +. Mr. Romaine was engaged about this time, in preparing for the press a new edition of the Hebrew Concordance and Lexion of Marius de Calafio, in four volumes, folio; a work which employed him seven years, and the firit volume of which was published in 1747. While he is juflly celebrated,' fays Mr. Cadogan, as the editor of Calafio, he is, perhaps, no lefs juftly cenfured, for having omitted his author's account of the word which is ufually rendered God, and having fub→ ftituted his own in the body of the work. This is what no editor can have a right to do by any author. As our limits will not allow us to notice all the fingle fermons printed by Mr. Romaine, we shall only obferve, that he preached three other fermons before the univerfity; namely, in 1742, Jepthah's Vow fulfilled, and his Daughter not facrificed, his interpretation of which difficult paffage of facred writ appears to accord with that of the moft judicious critics.-In 1747, The Sure Foundation, in two Difcourfes, from 1 Cor. iii. 11.'-In 1757, The Lord our Righteoufnefs,' in two difcourfes. In confequence of this laft fermon, he was refused any future admiflion into the university pulpit. He likewife printed many fingle fermons, preached at different places. + Cadogan's Life of Romaine, page 11. Had Mr. Romaine left Calafio's expofition of the word in its place, and given his own in a note, or in the margin, he might have had the credit of having restored to light, without the charge of having depreciated, one of the best and most useful works that ever was published. Though I agree with Mr. Romaine,' continues Mr. Cadogan, in the interpretation of the word, not only as it is a plural noun defc ibing a plurality of perfons in the divine effence, but as it is a derivative of a verb, which fignifies to fear, and fo defcribes thofe perfons under the obligation of an oath, yet I do not undertake his vindication in this inftance. But he thought himself excufable, and made his own apology in an addrefs to the reader, prefixed to the work. His words are thefe: "I have endeavoured to perform the office of a faithful editor; you have Marius himself not in the leaft diminifhed or added to, excepting only one place, and that of fuch great confequence, that I fhould have thought it a crime, if I had neglected. to amend it. This I have done with the beft intention, and only this once; I hope therefore that it may be pardoned." To which he adds that he has marked this place with inverted commas, as he has many of his additions under the particles. He has therefore warned the reader of what he is to expect, and has made his own excufe, by which he must stand or fall in the public opinion. He was a man, and, in common with all others, liable to err : he was a young man when he was the editor of Marius, and ftill younger when he was the antagonist of Mr. Warburton. In both inftances he may have fallen into mistakes, which days that should speak, and multitude of years that should teach wisdom, might have corrected or prevented.' clergyman of the church of England he adhered to the moft rigid interpretation of the thirty-nine articles. The grand point which he laboured in the pulpit, and in all his writings, was the doctrine of the imputed righteoufnefs of Chrift. As a preacher, he was confidered as one of the most popular among the methodists. It will be eafily conceived, moreover, after the treatment which Calafio has received from Mr. Romaine, that he was a zealous difciple of the celebrated John Hutchinson and his followers,, who have founded their whole fyftem of theology and philofophy on a forced and fanciful etymology of Hebrew words: indulging their minds in all the wildness of imagination and unbounded whim, making words fignify what they please, turning the plainest hiftories into fublime prophecy, and constraining fentences to be oracular in various ways, with meanings which they were never defigned to bear, and which they are incapable of bearing: in a word, not only erecting their fanciful fyftem, on the conftruction of roots and fymbols, to the ruin of natural religion and morality, but loudly declaiming against human learning and reafon; and exprefsly calling abract reafoning the very province of the devil. About this time, Mr. Romaine appears to have formed an intention to leave England, and to fettle in the country of his ancestors. He was prevented, however, from executing his defign, by what he piously deemed a providential interpofition. He had actually made the neceffary preparations, and was going to the water fide, in order to fecure his passage, when he was met by a gentleman, a total ftranger to him, who asked him if his name were not Romaine. He answered that it was. The gentleman had formerly been acquainted with his father, and, obferving a ftrong refemblance to him in his fon, was induced to make the inquiry. After fome introductory converfation, he Job xxxii, 7. To Mr. Cadogan's obfervations on this edition of Calafio, it may be pro-, per to add what were the theological fentiments of Mr. Romaine. As a told him, that the lectureship for the united parishes of St. George's Botolph-lane and St. Botolph's Billingfgate was than vacant; and that, having fome interest in those parishes, he would exert it in his behalf, if he would become a candidate for the lectureship. Mr. Romaine confented provided he should not be obliged to canvass in perfon; a custom, which he always thought inconfiftent with the character of a clergyman, and against which he openly protefted many years afterwards, when he was candidate for the living of Blackfriars; fo that his objection to canvafs was not a hafty impreffion, taken up in his youth, but a fettled perfuafion that continued with him; and, as he was never backward to acknowledge the obligation when received, fo (as Mr. Goode, his fucceffor, has juftly observed, in his Funeral Sermon) it was not pride but principle.' Mr. Romaine was chofen lecturer of St. Botolph's in 1748, and, the year following, lecturer of St. Dunstan's in the weft. In the perfon of his predeceffor in the latter, (Dr. Terrick) two lectureships were united; the one founded by Dr. White, for the ufe of the benchers of the Temple; the other a common parish lectureship. Mr. Romaine was elected to both, and continued fome years in the quiet exercise of his office, till what he deemed the faithful discharge of it raised a violent clamour against him. The rector then thought fit to difpute his right to the pulpit, and occupied it himself during the time of prayers, in order to exclude him from it. Mr. Romaine appeared constantly in his place, to affert his claim to the lectureship, as well as his readiness to perform the of fice. The affair being carried, in 1762, into the court of King's-bench, the decifion deprived Mr. Romaine of the parish-lectureship, but confirmed him in that founded by Dr. White, and endowed with a falary of eighteen pounds a year. Left this thould be removed from the parish, the use of the church was granted to him; but as lord Mansfield's decifion was, that feven o'clock in the evening, was a convenient time to preach the lecture, the churchwardens refused to open the church till that hour, and to light it when there was occafion; so that Mr. Romaine frequently read prayers and preached by the light of a fingle candle, which he held in his own hand. The church doors being fhut until the precife moment fixed for preaching the lecture, the congregation was ufually kept waiting in the ftreet, for admiffion, to the great inconvenience of those who paffed that way, among whom happened to be, one evening, the then bishop of London, Dr. Terrick, who, (as already obferved) had been Mr. Romaine's predeceffor. Obferving the crowd, he inquired into the cause of it; and being told that it was Mr. Romaine's auditory in these circumftanees, he went to the rector and churchwardens, expreffed great refpect for Mr. Romaine, and obtained for him and his hearers, that the service of the church fhould begin at fix o'clock, that the doors fhould be opened in proper time, and that lights fhould be provided for the winter feafon. From this period Mr. Romaine was established in his miniftry at St. Dunstan's, and continued quietly in the exercise of it to the end of his life. In 1750, Mr. Romaine was appointed affiftant morning preacher in the church of St. George Hanoverfquare. The rector, who both appointed him to this office, and removed him from it, was Dr. Trebeck. The first act,' fays Mr. Cadogan, originated not in personal friendship, but in the recommendation of his character: the latter arose from the popularity and plainnefs of his miniftry. He preached Chrift crucified among those who are leaft difpofed to receive him. The church was filled with the poor, and forfaken by the rich; and that which (as a nobleman is faid to have obferved) was never complained of in a playhouse, was admitted as a juft caufe of complaint in the house of |