lose an atom of their worth and their certainty as to us. And if you have patience to seek farther information in these essays, you shall see in the end, that the history of Jesus taken in the whole, that is, what Jesus has really done, taught, and suffered in our behalf, no less than the religion itself, which he pro mulgated, is perfectly ascertained, perfectly incontrovertible truth, and will irresistibly demonstrate itself as such to your understanding and to your heart.

No more can the credibility of the sacred historians themselves be diminished by these objections; for these men had it in command to publish what they had seen and heard. That they did, according to their best abilities and with honest intentions. And their history has, and deserves, the approbation of all reasonable men, notwithstanding here and there a particular relation, to one or another, may appear with all its collateral circumstances not true: wherefore, since it may be deemed possible, that one or another circumstance may have been a little magnified in passing from mouth to mouth, so that the historians themselves are not to blame, they should have credit as men, who, without partiality and intentional deceit, have honestly informed the world of what they saw and heard from others. And now to the history itself. This however must be reserved for a future number; when we shall begin with the two first chapters of Luke; interspersing with them the two first chapters of Matthew, in order as much as possible to observe the chronology. I am, Sir, your's, &c. BARTIMEUS.

ON THE FOLLY AND INCONSISTENCY OF MR. COOPER OF DUBLIN.

To the Editor of the Freethinking Christians' Magazine.

SIR,

I derived much useful information from the above-named clergyman, concerning the corrupt state of Christianity, both as to the faith and practice of its professors, when he last appeared in London (now six years ago), as a most zealous and decided reformer in the religious world. He then considered himself (to use his own words) "to have been more honourably situated when preaching the truth of God from a carpenter's bench in the tobacco warehouse (Gower's Walk) than when he formerly appeared in the eagle-supported pulpit of Sion chapel, bearing one of the names of blasphemy (reverend)-dressed in the livery and habiliments of Rome, and ministering to the vain religion of the place"--but now, for a season, behold the man, all clad in black, enthroned on high in

the pulpit of Hoxton Academy Chapel, ministering to the vain religion of that place; not only "dressed in his common clerical black, but wearing also a long black robe, and with two bits of white rag playing under his chin!"

Nothing is now said against parson factories, the livery and habiliments of Rome, and the wearing of black as a mark of superior sanctity. There may be, and most likely are, many other matters of more importance, which Mr. Cooper does not now feel it quite so convenient to condemn as formerly; such as preaching without working, or to enforce, as the necessity of a plurality of elders in a Christian church, mutual exhortations of the brethren, eating (what is falsely called) the Lord's supper without a clergyman at the head as master of the ceremony, to ascertain which I have neither time nor inclination to follow a man that waxes and wanes like the moon; who may, the next time he arrives from Dublin, appear as a mitred bishop; notwithstanding he has declared from the pulpit and the press, that he sees little difference between the book of common-prayer, and the Popish mass-book. 1'shall therefore subjoin a few extracts from various letters on religious subjects, published by W. Cooper of Dublin, dated London, 1806, which, when compared with his present conduct, will, I think, fully substantiate the charge of folly and inconsistency. "All clerical dresses and titles are part of the merchandize of Rome."-p. 82.

"To Mrs. C———.

"I must confess it struck me as rather inconsistent to hear a man not only dressed in his common clerical black, but wearing also a long black robe, and with two bits of white rag playing under his chin. I say it struck me as being rather inconsistent, that that same gentleman, in that very dress, should exclaim against the superstitions and fooleries of Rome. Others (dissenters) while they are very angry with the pope for being called his holiness, have no objection to the title reverend; and the common clerical dress, and a little bit of clerical consequence, seems palatable with them all; but, however useful such things may be to the clergy, to keep their trade a-going, I am very certain they are contrary to the simplicity which is in Christ Jesus, and pernicious to the souls of men."-pp. 83, 84. "To a Friend.

"The common mode of importing clergymen from parson factories, however suitable to national churches, 'committee men's churches, or clergymen's churches, is quite unsuitable to a Christian church. What a blessing to all societies would seminaries of learning be, if literature were the only object! but when they are opened with the view of " fit

ting young men for the ministry, they are as anti-christian, as if they were opened to fit young men for Christianity,' Learning is a valuable acquisition in a pastor, but he may be a Christian bishop without it.-p." 144.

"How different were the primitive churches from the things which are now called Christian churches! not only different from religious national establishments, but also from the great bulk of dissenting bodies! They were composed of living stones;' these have the living and the dead intermixed. They united to watch over one another; to provoke unto love and good works; and to exhibit to the world, the Christian faith and union. These, to support a name, a sect, a worldly faction, or, perhaps, a favourite clergyman !"-p. 140.

In another place (p. 28, 29)he says, I object to the title" reverend," and all other ecclesiastical titles, because the Lord hath said "be not ye called master, for one is your master, even Christ, and all ye are brethren." Again," sooner than not preach, I would make use of the gown; but left to my own choice, would rather preach without it." So then this cele brated preacher, to please a set of priests, or an ignorant multitude, will make use of the livery and habiliments of Rome, which he condemns in others, and acknowledges to be "no part," nay" even contrary" to the simplicity which is in Christ Jesus. Surely such a man, with many others who love to have the pre-eminence, had they lived in the apostles' days, would have been delivered unto Satan for a season for the destruction of such fleshly pride.

Stoke Newington, June, 1812.

Your's, &c.

W.C.

ON THE JEWISH REVELATION.

To the Editor of the Freethinking Christians' Magazine.

HAV

SIR,

[AVING closed my observations on the subject of miracles, it is not my purpose to renew them. The shortness of human life admits not of endless discussion. I have dedicated many years of my life to the consideration of these topics, because I believed them to be important; I have procured intel ligence from every quarter; and having done so, I have formed the best conclusions I could. Perhaps I am still in error: yet, more than I have done, my Creator, I am persuaded, does not require. I turn, therefore, now, to other pursuits and to other studies. Before quitting the subject, however, finally, I wish to make two or three general remarks; remarks which, I trust, will not be thought altogether superfluous.

A gentleman, whose signature is W. Burdon, and who, whatever may be thought of his general views, possesses undoubtedly much force of character, has adverted, in your last number, to the share which I took in the controversy respecting miracles. He says, that," as a Deist, my objections are not wholly unanswerable; because they who allow the existence of an omnipotent Creator, cannot, consistently, deny his power to reverse or alter the laws of nature."

Without meaning to enter afresh into any debate, I shall take the freedom to exhibit very concisely my view of the matter. After the most mature deliberation, it does appear to my understanding, that the existence of an intelligent, active, wise and powerful FIRST CAUSE, admits not of the slightest hesitation or doubt that the being who made the world can, if he please, destroy it; and by a necessary consequence, can introduce into its government, at any period of its duration, whatever changes he may think proper ;-but that, all things considered, there is not sufficient ground to believe, that the Deity has, in point of fact, introduced any change whatever into the government of the world, from its commencement to the present time; and that probably, he never will introduce any change, till the moment of its final dissolution; should such a moment ever arrive. This is precisely what I mean, whether it be defensible or not. To allege, as your correspondent Mr. Burdon does, that " a miracle is impossible," or, in other words that the Deity cannot alter or suspend the laws of nature, is, according to my judgment, a proposition altogether unwarrantable.

I now pass on to another writer in your last Magazine, W. C. "I shall attempt to show, (says he) that the very same difficulties which your correspondent (a Deist) charges on the. system of revelation, belong to his own opinions."-Difficulties, no doubt, attend my opinions, as well as the opinions of other people. But, what is the particular difficulty in question? The objector himself shall state it. "How is it, (he inquires) that under the moral government of God, the science and philosophy of modern times, with all their inestimable advantages, were withheld from mankind in the early ages of the world? How is it, that society was not blessed with a Newton and a Locke till the last century?"-And against which of my opinions is this view of the moral government of God directed? The proposition which forms the basis of all my reasoning is this--that we know nothing of the Deity except from the contemplation of his works; and that he ap pears, after the most accurate, scrutiny, to conduct the administration of his affairs, and to have conducted it from age to age, by adhering, strictly, to the execution of general laws,

-This is the principle which I at first laid down, and which I now maintain in all its consequences, and carried to their ut

most extent.

I meddle not with the moral character of the Deity, except only so far as that character may be collected from natural phenomena. It is impossible, therefore, that any moral or physical appearances should militate against my view of the character of the Deity; since that character is originally taken from those appearances, and measured by them. Were I to clothe the Deity with imaginary perfections, such perfections, I can readily conceive, might but ill accord with the actual condition of the world. But this is not my case.

"A vain and arrogant philosophy (adds this same writer), unaccustomed to trace back human nature through its successive stages of improvement, and judging of man only from his present advancement in knowledge, will reckon the revelation to the Jews unworthy of the Supreme Being: but an attentive consideration of the subject may afford ground for concluding that such is man naturally, and such the circumstances of society, that no other mode of treatment could have been attended with any salutary effect." This sentence, Mr. Editor, is voluble: the gentleman's best friends, I presume, will hardly subjoin-and modest.

Your correspondent remarks, in another place, "Why are so many idle objections made against the divine conduct, as set forth in revelation, when that conduct is in strict unison with what we observe every day of the moral government of the world?"

And yet, notwithstanding this dashing paragraph, the truth is undoubtedly, that revelation contains little besides one continued series of miraculous interpositions; and that the moral government of God, as "observed by us every day,” totally excludes all interposition!

Your correspondent is grieved beyond measure, that I should speak of his favourite nation with so little tenderness or respect. He is absolutely shocked at the harsh and cruel epithets which I, in the "wantonness of indiscriminate abuse," have so unjustly applied to this amiable and worthy people ; a people, it seems, distinguished by their humanity, goodness, and moderation; a people distinguished by every military, civil, and political virtue; a people, in truth, who, (if 1 may be permitted to adorn my composition with the inimitable colouring of this modern Josephus,) increasing and flourishing, exhibited every thing that is called great in the history of nations were skilful in arts and in arms-excelled in agriculture and all the arts of peace-possessed impregnable cities, and public buildings both spacious and elegant had teachers and