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their difficulties by renouncing the Church and becoming Dissenters; and some, forgetting the sanctity of the day, go to a public-house, and spend the evening in rioting and drunkenness. Now these several people would, it is probable, if there was service in their Parish Church, joyfully attend it with their families: they would in such a case be properly employed; they would be setting a good example, and be preserved from scenes of folly and intemperance. How greatly then is it to be wished, that those Clergymen who have market-towns and populous villages, would take the subject into their serious consideration!

It may be alleged that the previous service of the day is sufficiently fatiguing, without additional and superfluous duty; that some livings are so small that they will not enable an Incumbent to keep a Curate, and that the additional service would be too laborious for one person; and that they find in many of their hearers such an indisposition to attend Divine service in the morning or the afternoon, according to the custom of the neighbourhood-that to expect them to attend an additional service would be quite out of the question. But the justness of the last objection, I must beg leave to observe, will depend in a great measure on the respectability of character, and on the professional talents of the Clergyman.

I can illustrate these observations. -I have lately returned from an excursion to Muddiford on the coast of Hampshire. On the Sunday morning after my arrival there, I went to the Parish Church, which is Christ Church. The sermon preached by the Vicar, the Rev. Mr. Clapham, a Clergyman, well known by his various publications, excited my curiosity to make some inquiries about bim. I was informed that in the afternoon he would either go to a Chapel a few miles distant from the Town, or would read and preach in his Parish Church; and that in the evening he would deliver a Lecture. At six o'clock I went again to Christ Church, and judge, Mr. Urban, of my surprize, when I saw a larger congregation than was collected in the morning; it appeared to me that it could not consist of fewer than

nine hundred persons, many welldressed people. The scene was striking beyond conception. I did not see a smile upon a single countenance. I perceived no talking or whispering. During the prayers every person who had convenience, seemed to kneel. The singing was delightful. The Magnificat and Nunc dimittis were chaunted by an excellent choir, which was joined by many female voices. The Lecture consisted of an explanation of the several parts of the Gospel of the day, written in very plain but energetic language, and was heard with such devout attention that, to use a phrase often applied on such occasions, if a pin had dropped, it might have been heard; the whole congregation seemed to be actuated by the same spirit of piety. The preacher appeared as a father addressing his children on a subject equally interesting to them both; and the whole congregation as eagerly attentive, as if each person considered the whole addressed singly to himself; the Lecture concluded with a prayer, recapitulating the several parts of the Gospel; after which the Evening Hymn was sung, when the female part of the auditory again united with the choir. The whole service concluded with an appropriate and devout address to the Deity, and then the blessing.

The nave of that beautiful Church is now under repair, so that the service is performed in the chancel, in which is a temporary pulpit so placed, that it can be seen both by the people in the chancel, and by those on the South aile, which latter place seems intended for the lower class of the inhabitants.

I have said that Evening Lectures may be useful, and have illustrated the proposition by an example. I may perhaps remove an objection against them from the smallness of Livings by observing, that the Vicarage of Christ Church is so small in value, that the Vicar, if I was rightly informed, allots to his Curate more than half of his stipend. That the service may be performed profitably to the two congregations, the Vicar scarce receives any remuneration for his valuable labours.

Another inducement for his parishioners to attend Evening Service is, that they know before they go

to

to Church, the subject of their instruction. Probably in reading or hearing the Gospel read, a desire to know the meaning of some interesting parts of it may be excited: all such persons then will attend the Evening Lecture, in the eager expectation of having their doubts removed. So that this mode of Lecturing is, I am convinced, more useful than by delivering discourses on miscellaneous subjects.

By giving insertion to these reflections, some Clergyman,circumstanced, perhaps, as the zealous pastor I have mentioned above, may, by Divine grace, be induced to take the subject into his consideration, and may thus become a double blessing to his flock. A MEMBER OF THE

CHURCH OF ENGLAND.

AUTHENTICITY OF THE SCRIPTURES. Έρευναζε τας γραφας.—John v. 39. Mr. URBAN,

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any man who can disown the

ligent First Cause of all things, it is in vain that we should endeavour to prove by argument, a system of doctrines resting on that great Truth as its primary support. Such an one must indeed be blind to the most selfevident fact, deaf to the voice of Nature, and to the admonitions of Conscience, as well as void of every principle which can render him worthy of the rank he holds in the creation, and may be fairly left to enjoy, if he can, those speculations which must of necessity destroy every rational hope, and confound every principle of duty; nor is there any call to evince by many words, what the most inauimate production of Nature declares in a language more forcible than human tongue can utter. There is, however, a class of men (and unfortunately a too numerous one) amongst us, who, while they admit the being of a God, still continue boldly to call in question the authority of that blessed volume, which comes recommended to them as containing a declaration of his will, a form justly entitling it to their most serious and candid investigation. Now, as it must surely be a point of the highest importance to all who acknowledge that fundamental article of natural religion, the existence of a Sovereign Ruler over the Universe, to examine

with reverence what addresses itself to them as derived immediately from him, it is hoped no apology will be necessary to any such for the following observations.

Convinced, by examination, of the importance of receiving with gratitude the great truths of Divine Revelation, the writer feels it impossible to withhold an avowal in which the eternal interests of his fellowcreatures appear to him to e deeply involved, especially at a time when the most daring attempts have been made by the advocates of infidelity, to revive the circulation of a work, which it was the hope of the wisest and best members of society had, by the masterly reply it received from a late eminent Prelate, been silenced for ever. He humbly trusts, notwithstanding all that may be advanced to the contrary, by the advocates of Thomas Paine, that the conviction well-disposed which must necessarily arise in every

Scriptures with unprejudiced attention, will fully justify the assertion of the celebrated Mr. Locke, that "it has God for its Author, eternal Life for its end, and Truth, without any mixture of error, for its matter."

To peruse it therefore in that mode, and with those dispositions of heart, implied in its own language, by the term, "comparing spiritual things with spiritual," or in other words, with such attentive observations of the relation its various parts bear to each other, as may enable him to comprehend the tenor of the whole together, to see its main design, and to enter into its spirit and tendency, must be the bounden duty of every one to whom it has been graciously vouchsafed. And indeed we may safely assert, that whoever, instead of endeavouring to bring the great rules of Faith and Practice, contained in the Sacred Word, to the standard of his own preconceived ideas, sincerely strives to make them the guides of his principles and conduct, will soon experience the most forcible evidence of their genuine excellence and worth, in the substantial satisfaction of mind they will inspire. "If a man love me, he will keep my words," says our Divine Instructor, "and my Father," he immediately adds, "will love him, and

we

we will come unto him, and take up our abode with him," &c.-St. John, chap. xiv.

Nor need we suppose this subjection of our Reason to the obedience of Faith, to require any dereliction of that highest privilege of our nature, the exercise of those faculties of thought and reflection, which distinguish us from the brutes that perish. On the contrary, if we pro-perly cultivate the study here recommended, we shall soon be convinced, it is indeed the noblest exercise of our mental powers, compared with which every other pursuit is vain. All we have to do in this essential part of our duty, is to repress that spirit of idle curiosity, which presumes "to be wise above that which is written, and learn to receive with meekness that engrafted word which is able to save our souls."

If, with a disposition thus properly prepared, we follow the bright example set by the Berean converts, as recommended to our attention, Acts xvii. v. 11, receiving the Truth in the love of it, and with all readiness of mind, searching the Scriptures daily, whether these things are so; we shall soon discern the essential distinction between the use of Reason and its abuse, in matters of Religion. Nor can they who act on any other principles than those here referred to, in their discussion of the doctrines contained in the Bible, justly expect to reap from it the benefit it is intended to convey. As "he that cometh unto God," in the exercise of prayer, "must" (in order to have good ground to hope for its acceptance) "believe that he is, and that he is the rewarder of them that diligently seek him," so must the man who would derive beneficial knowledge from the Scriptures, give them some credit in the first instance, and approach them with some degree of reverence lest their sense should be judicially hidden from him.

A little fair consideration of the last-mentioned point, will serve to suggest to every impartial mind, a very principal reason why the words of Divine Revelation appear to the Deist as idle tales. With what consistency indeed shall he who professes his belief in the Divine existence, contemn, or even lightly esteem, that

which comes recommended to him as a Divine gift.

Nor can there indeed be a greater argument of the Truth of our Holy Religion, than that its great Author has himself recommended this method of perusing the Volume of the Sacred Scriptures, in the sequel to the passage at the head of this essay, addressed to the Jews, who from the Law and the Prophets were taught to look for the appearance of their promised Messiah. "Search the Scriptures" (says he), "for in them ye think ye have eternal life, and these are they which testify of me."

To such a search then, the defenders of Christianity may appeal with a full confidence, that whatever aid the Sacred Word may derive (and much such aid it does) from the corroborating testimony of other ancient writings, or from other circumstances besides, which may justly constitute a part of what is commonly styled its external evidence, the main foundations on which its authenticity rests, are, its own intrinsic dignity and worth, the real utility of its doctrines and precepts, the glorious and well-grounded hope it sets before us, its suitableness to the condition of mankind, the fulfilment of those prophecies found in it, and we may fairly add in it alone, and lastly, the correspondence of its various parts in one uniform and manifest design, which, whatever be the collateral uses of its individual portions, is uniformly apparent through the whole. Yours, &c. MASON CHAMBERLIN.

(To be continued.)

Mr. URBAN, Brighton, Nov. 13. N times like these, it becomes the

IN

duty of every well-wisher to the venerable Constitution of this Country, to come forward, and as far as he is capable, to lend assistance against the daring attacks of unprincipled and irreligious men, who at this moment are endeavouring to torture our laws into meanings which their framers never dreamt of; to insult and browbeat those venerable Sages of the Law, the Judges; and above all, to turn into ridicule and contempt that Holy Religion which has been the comfort and consolation of so many millions of our fellow-creatures. It is impossible that

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we should sit down contented amidst this portentous threatening of the revolutionary elements, and not tremble at what may be the consequence unless that powerful engine the Press (which has indeed been the principal agent in all this mischief) be set to work to show these misguided men their error, and the fallacy of the arguments which have been made use of to debauch their minds, and lead them on to deeds of darkness, and a consequent state of despair. That

this has begun to be put in execution by a Society calling themselves "Established for the refutation of Infidel Publications," it must gratify every true Englishman to hear; and my object in this Letter is through your means to call their attention to Blair's Eighteenth Sermon, 3d. vol. on Scoffing at Religion, a publication of which, in a cheap form, might do much good; there are parts of it so completely applicable to the present time, that one can scarcely believe it not to have been written expressly for the purpose. I shall merely make one quotation and conclude; though were I not fearful of taking up too much room in your valuable Miscellany, I might have added many others equally applicable. Speaking of the Scoffer, he says, "By his li centious ridicule of the duties of Piety, and of the institutions of Divine Worship, he is weakening the power of conscience over men; he is undermining the great pillars of Society; he is giving a mortal blow to public order and public happiness. All these rest on nothing so much as on the general belief of an all-seeing witness, and the general veneration of an Almighty Governor. On this belief, and this veneration, is founded the whole obligation of an oath; without which Government could not be administered, nor Courts of Justice act; controversies could not be determined, nor private property be preserved safe."

H. H.

Mr. URBAN,
Nov. 11.
YONSISTENCY is so essential an

orthodox Churchman, that I cannot

help expressing my surprize at being

informed, that the Inscription commemorative of the late Dr. Priestley, and placed on a monument erected in the place of worship used by his

followers in Birmingham, was written by an eminent Scholar, and a correct as well as a bright ornament of the Established Church.

Straying accidentally into the Meeting-house there, and reading the following sentence, I could not but feel astonishment that the Socinian principles of Dr. Priestley (whose moral worth, distinguished abilities, and unquestionable sincerity, have my most profound respect,) should have met with a champion in the writer of his Epitaph.

The Tablet "consecrated to the tionate congregation," is there said memory of Dr. Priestley by his affecto be erected in testimony of " their respect for his great and various talents," &c. and "of their veneration for the pure, benevolent, and holy principles which, through the trying vicissitudes of life, and in the awful hour of death, animated him with the hope of a blessed immortality." Now, if the principles of one who denies that fundamental article of the orthodox faith of our Church which relates to the divinity of the second Person in the blessed Trinity, can be properly called pure and holy (and unless I am much mistaken such was the deliberate and avowed sentiment of Dr. Priestley), in what terms can the writer of the Epitaph describe the principles of those who reject as schismatical the tenets maintained by the Socinians? and how will be reconcile the apparent inconsistency of subscribing to the confession of "the right faith," and thus publicly declaring that the principles of one who directly opposed it, were pure and holy?

Perhaps, after all, this same Inscription is improperly attributed to the very learned person who has been said to be the writer of it; and it will afford me sincere pleasure to find that my informant was not justified in citing the glowing language of that eminent Divine, in support of at least a very objectionable position thus solemnly offered to public notice. Yours, &c. NONARIUS. Mr. URBAN, Canonbury, Nov. 20. R. BELLAMY has met with a few his new Version of the Scriptures, who, whilst they have acknowledged superior skill and discernment on

MR.

liberal-minded Critics on

some

some points, have condemned too presumptuous a deviation from public opinion and received doctrine on others. He has been attacked by more, who have cautiously concealed their ignorance under the flimsy cloak of ridicule; but to a third, and by far the most numerous class, he is principally indebted for the great clamour which has been raised against him. I allude to those who, under the influence of prejudice, attack, with bold invective and unsupported assertion, the opinions of a man, who, during the course of a long life, has devoted superior talents to the studies of which those opinions are the result.

or

But whilst Mr. Bellamy is thus violently attacked by enemies, he is far from being unsupported by friends, and these friends far from disunited. being disheartened Their confidence in his superior knowledge is still unimpaired; aware, before they enlisted in his cause, that the labours of man must, from the impotence of human nature, (however aided by science and improved by perseverance and labour) be defective, they did not anticipate perfection in the execution of so gigantic an undertaking by a single individual.

A Correspondent, Mr. Urban, in two of your late Magazines, has attacked with an uncommon degree of invective Mr. Bellamy's New Version, and this unsupported by any force of argument, or superiority of information.

The whole fund of his information appears to be drawn from the book

of Sir James must vanish as chaff be-
"Who," says he,
fore the wind.
"will believe that Christ has so en-
tirely deserted his Church as to allow
error to prey on its vitals for ages?"

Let it not be believed that this argument is one of the ephemeral productions of the sophistry of modern times. No! 'tis sauctioned by the use of ages; 'tis as old as fanaticism, bigotry, and idolatry-it bears the date of the first seeds of infidelity and deism, and is one of the poisoned serpents whose venomed fangs defend the hoary head of superstition.

It has pleased the Divine Governor of the Universe, to allow the existence of certain evils, apparently incompatible with the goodness of his nature; these apparent evils are, no doubt, eventually conducive to some real good. Where human reason has succeeded in homing the mysteries of Providence, such has invariably been the result of his investigation. But so infinitely just and good has been the Divine dispensation, that not an evil nay not an inconvenience exists, which we are not furnished with antidotes in the strength and intellect bestowed upon man, or in the hope of a better immortality.

If the only fruit of Mr. Bellamy's labours be to rouse public feeling, and direct the attention of the Legislature to the execution of a new authorized version; many of his friends, and myself among the number, will not be disappointed in their anticipations. Yours, &c.

Mr. URBAN,

H. M.

Wells, Oct. 1. of Mr. Whittaker, with whose arith-respecting Contagion, as applied N present state of the question metical precision in pointing one bundred and thirty-four errors precisely, be to be particularly pleased. appears This Gentleman's first paper (p. 197) scarcely rises above the rank of personal censure, and as such, its impotence will screen it from notice.

In his last paper (p. 322), however, his attack is upon Sir James Bland Burgess; and here, knowing that his weapons of scurrility and invective would be blunted by the well-known character and respectability of that gentleman, he has recourse to one under the form of an argument. This, according to his own account, is an argument before which the "ingenious and eloquent" reasoning

to the plague and other fatal or destructive diseases, some of your Correspondents may be disposed to afford the benefit of their opinion upon a statement made by Mr. Dinmore, in his Tour in America, in 1804. Mr. D. speaking of the Yellow Fever as bearing a near resemblance to the bilious intermittent and remittent fever, and probably produced by similar vapours arising from marshy ground, and elevated by the heat of the sun, intermixed with azote emitted in the decomposition of animal matter (which the writer acknowledges is too frequently suffered in their towns); adds, that this opinion

is

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