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Here our conversation was interrupted, and putting the Observer into my pocket I took my leave for the day. I was so well pleased with the number of your paper, which my friend had lent me, that I sent the next day for the whole work, and resolved to enlist myself in the number of your occasional correspondents. But I have already exceeded the fair limits of a letter, and will, therefore, reserve for another epistle my old friend's accounts of my schoolfellows, begging you to look upon this as a letter of introduction to your acquaintance, and to believe me, with more. than diplomatic sincerity, to be with high consideration and respect,

Your faithful servant,

COLONUS.

To the Editor of the Christian Observer. I AM a young man who have had a very religious education, and have been taught that plays, cards, and a variety of such like amusements, are inconsistent with the character of a true Christian; and I, of consequence, studiously abstain from them. But, Sir, our family are remarkably musical, and in this I am not a whit behind any of them. This has led me into a situation, respecting which I want your advice and assistance.

In the town where I now live (for I have some time since left my father's family) there are many who, like myself, prefer the gratifications of the ear to any other enjoyment. Hence, as you may easily suppose, not a few of the best performers are induced to visit us; and as the neighbourhood is rather opulent, their concerts in our Town-hall are so well attended, that they are generally handsomely rewarded for their trouble.

I have long been used to look forward to these musical feasts with no small satisfaction; but lately one or two of my more strict, I don't mean to allow more religious acquaintances, have very much disturbed me by their remarks on the impropriety of my being seen at such places! Now, Sir, as I do not at all like the idea of relinquishing the exquisite satisfaction which I derive from attending concerts, I shall esteem it a great favour if you, or some of your corre spondents, will give me a few arguments with which I may answer the

objections of these persons, and quiet the fears, which, as I must acknowledge, they have sometimes raised in my mind, lest I should be doing wrong. I feel a confidence that, in complying with my request, you will much gratify several of your constant readers whom I know, and many others with whom I am unacquainted.

Before I conclude, I will mention two or three of the arguments urged against me, by these over scrupulous friends of mine, but which I have learned to answer, if not perfectly to their satisfaction, yet tolerably well to my own; so that your time need not be spent in refuting them.

The first they assailed me with was, that the money expended in purchasing a concert ticket would provide a comfortable meal for two, or, perhaps, even three poor families, and thus I might make "the widow's heart to SING for joy," which would be much more melodious than any thing my favourite performers could produce. Now, Mr. Editor, this observation at first rather galled me; but when I looked more closely at it, and considered the general prin ciple on which it proceeded, I soon found there was no reason to make myself uneasy about it. For suppos ing we should carry the principle into our general conduct, then, instead of affluent circumstances being a source of enjoyment, and as such demanding gratitude to "the Giver of every good and perfect gift," they would become only the occasion of continual mortification and self-denial; and whatever merit might in times of popish ignorance be attributed to these, better instruction has taught us that they have but very little value.

Some of them again observed, that the light, and even bad, characters, which usually assemble on such occasions, are by no means fit society for one who professes that his "conversaton is in heaven?" But not to mention that this argument would sometimes bear almost equally strong against going to places of public worship; and that, if we would wholly avoid such company" we must needs go out of the world;" the persons who principally pressed me with this were such as had never been at our concert-room, and were, therefore, quite unacquainted with the perfect decorum which is generally observed there. For, Mr. Observer, you must

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1801.] On the Propriety of Christians attending public Concerts.

know that music is so much the fashion among the more respectable circles in our town, that I am not a little delighted with the company I often find on such occasions. Ieven frequently meet with several of our neighbouring clergy, whose pious and exemplary discharge of their duty forbids me, for a moment, to suspect, that they would indulge in any thing at all inconsistent with the gravity becoming their high and holy profession.

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Finding that these and similar arguments had little weight with me, they asked me if, after returning from a concert, I did not feel much unfitted for reading the Scriptures, joining in family prayer, and especially for the private duties of the closet. And here, Mr. Editor, I must acknowledge to you what I should be very sorry to own to them, that their conjecture is but too well-founded: for it is but a little time ago, that, after returning from the Town-hall, I took up my Bible, and happening to open on a most sublime and beautiful sage, which had been sung in the course of the evening, I could not help pausing a few moments to reflect on the exquisite delight I had felt during the performance. This naturally led to a comparison of the talents of the different performers, and hence (by an easy transition) to the words of a song, of the amorous kind, which had been sung by a celebrated female, with looks and gestures, perhaps, not the most decorous. In short, I soon found my mind in a state so very unsuitable to the serious duties, I was engaged in, and felt so little power of recalling my thoughts, that I shut my Bible and retired to rest, in hopes that the morning would find me in a frame more fitted for religious meditation, &c. But as this is not to be considered as a necessary consequence of attending concerts, it is hardly fair to expect a man to re-..> linquish so great a pleasure as I esteem it, on this ground; especially as we may often feel something of the same effect produced by the social intercourse of a few friends, which every body knows is the most innocent of our enjoyments. Moreover, were I to desist from frequenting our musical meetings, it would immediately be supposed that I fancied there was something wrong in them, and would appear as if I intended to cen

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sure the conduct of several individuals, whose piety and prudence, as well as age, I am bound highly to respect.

stated my case, much more at length
And now, Mr. Observer, I have
than I at first intended: but I hope
your patience will excuse me; and
that some of your correspondents will
favour me with answers to the argu-
ments which are commonly urged a-
gainst such amusements, with all of
later, be assailed.
which, I dare say, I shall, sooner or

I am, with great respect,
Your constant reader,

TIMOTHEUS, JUN.

have heard that one of my religious P. S. Since writing the above, I young friends, who is lately gone to London, was seen, a few nights since, interrogated with respect to his conat the Opera House! And, on being duct, he said he was induced to go by a desire to hear a certain performer, whose powers I had greatly extolled, back. My paper forbids my enlargwhen she was at M**** ing on the perverseness of this man's reasoning; but as some of my acquaintances will avail themselves of the opportunity to read me a long lecture on the Importance of Example, I hope you will not be remiss in affording me your assistance.

some time

The same post which brought the aed to us a letter on the amusements bebove communication, likewise conveyComing Christians, which, though not furnishing a direct solution of the ditticulty of TIMOTHEUS, will be found to throw some light on the subject. It was, therefore, our intention to have inserted it in this place; but having already exceeded the limits which we usually allot to the letters of correspondents, we are under the necessity of postponing it till the ensuing month.

FRAGMENTS.

JUSTICE OF THE MORNING CHRONICLE.
A CALUMNY was inserted in that paper
of the 20th of August, 1804, against
the Society for the Suppression" of
Vice.

tor soon after, by a member of that
A letter was sent to the Edi-
society, confuting the calumny. The
letter, however, never made its ap-
pearance in the Morning Chronicle,

and even the receipt of it was not acknowledged. What apology can fairly be made for the Editor, if it be not that he is unfriendly to the suppression of vice?

SLANDER.

In a preface to Sleidan's History of the Reformation, giving an account of the author's life, mention is made of a writer of the name of Florimond,

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who endeavoured to discredit that work by various calumnies." But," adds the biographer, "Florimond was a true Jesuit, and remembered the old rule, Slander stoutly and something will stick." Reviewers*, as well as Jesuits, seem to remember this old rule.

* See last Appendix to Anti-jacobin Ro view, p. 490, commented upon in the Christian Observer for November, p. 699.

REVIEW OF NEW PUBLICATIONS.

CLXXXIV. Thoughts on the Trinity.
By GEORGE ISAAC HUNTINGFORD,
D. D. F. R. S. Warden of Win-
chester College, and Bishop of
Gloucester. 8vo. pp. xii. and 116.
London, Cadell. 180+.

In a letter to Mr. Addington, which
introduces this pamphlet, the right
reverend author speaks in terms of
high encomium of the general cha-
tacter of the ex-minister, and parti-
cularly expresses the obligation of the
clergy towards him, for having, in
concurrence with his Majesty and the
legislature, put a stop to the prosecu-
tions against that body for non-resi-
dence. This

as binding dulgence le considers,

himself and his brethren an additional obligation to inCreased diligence in their clerical functions. He proceeds,""

"It is one part of our duty to mark occasions, when unequivocal and decided declarations of our opinion on religious doctrines may be useful and requisite. Some such occasion has recently presented itself; and has suggested the following sentiments, which are offered as 'Thoughts on the Trinity'." (p. viii.)

The preface will shew what is to be expected in the work, and must, therefore, be quoted entire.

"THOUGHTS are here given in preference to DISSERTATIONS, for the sake of brevity and compression.

"The several clauses appear detached: there is, however, a connection between them. The subject is begun on principles of abstract reasoning; continued with reference to Heathen and Jewish opinions; pursued, with consideration of the bap tismal form delivered by our LORD, and as' taught by evangelists, apostles, fathers. Of the question there is then taken a retrospect, which leads to the conclusion.

"The mind of the writer has long been much impressed with the force of this soWhen thou art converted, lemn charge; strengthen thy brethren.' He is anxious to obey it. On examination and reflection, being himself convinced, he employs bis efforts to assist others, and support them in the ancient faith." (pp. xi. x.)

It would be difficult to abridge the argument of these Thoughts, which are already as much condensed as is compatible with their proper effect. By a reader, acquainted with the subject of which they treat, their chief claim to originality will appear to consist in the sententious and compre hensive style in which they are con veyed. The whole is divided into ninety-eight short sections, which sometimes remind one of the manner and profundity of M. Pascal, in his celebrated Thoughts.

The traces of the doctrine of the Trinity among the Heathens and the Jews are insisted upon by the Bishop: but without adverting to what has been alleged on the other side by Basnage in his History of the Jews, and yet more recently by Mr. Faber in his Dissertation on the Cabiri. On the reasoning of the latter author we have already expressed our opinion in our review of that elaborate work; and the arguments of the French writer do not appear more formidas ble. This erudite and laborious theo logian has likewise endeavoured, in contradiction to Allix and others, to prove, that the Jews, in the time of our Saviour, expected the Messiah in no other character than that of a mere man. We think that he has not substantiated his proposition. Trypho, indeed, in Justin's dialogue

with him, asserts this roundly and repeatedly concerning the whole nas tion: but we incline to believe, with Whitaker, that, at the period in which Trypho lived, a general defection took place among the Jews, from a doctrine held by their forefathers, and formally revealed in the christian Scriptures. We make this remark, because Socinians, long before Dr. Priestley, have endeavoured to make their advantage of the evidence of Justin's Dialogue.

In a note on Sect. XXVII., the Bishop of Gloucester has referred to Mr. Daubeny's Discourses for a proof of the connexion between the Old and New Testaments. The second volume of Mr. Faber's Hore Mosaica might likewise have been appealed to, as establishing that connection with more precision, labour, and effect.

In Sect. LII., among other passages of the New Testament, declaratory of the divinity of our blessed Saviour, Tim. iii. 16. is quoted, without any remark concerning the various readings of the principal, word in that verse. It is, at best, doubtful, whether the genuine reading of the Codex Alexandrinus be . Griesback, in the first volume of his Symbola Critic, seems to have proved, that in the Codex Ephremi the reading is OC, as that of the former MS. is supposed to be. And in the second volume of the same work, this indefatigable critie seems likewise to have proved, that the original and genuine reading of the Codex Claromontanus is 0. There remains only the Codex Vaticanus of the principal MS. yet known, and in that the whole epistle is wanting. The reading of the still more antient MS. than any now in exist ence, from which the Vulgate was a translation, was the same as that which was last mentioned, and is accordingly in the Vulgate translated quod. The neuter relative agrees very well with the word use immediately preceding: but the masculine will scarcely make any reasonable construction or sense. May it not be supposed, that in the first transcripts of the New Testament contractions of the principal words were not frequent; that in a short time, how, ever, they came into general use; that when this practice first began, and was therefore unfamiliar, the contraction in question, QC for QEQU,

was mistaken by a scribe for OC, which error would be communicated to all subsequent copies from that mistaken one; and that some, who perceived the absurdity of the grammatical construction with the masculine relative, ventured to correct the impropriety by substituting the neuter, which thus found its way into the Vulgate? This we think to be as natural a method of accounting for the variety as any that we have seen.

The right reverend author of the tract before us has, pp. 48, &c., taken some pains to prove, that the word poyos does not necessarily import exclusive pre-eminence. This has been done at considerable length, and with perfect success, by Wetstein, in his note on John xvii.

Sect. LXXIII. contains an able vindication of the Athanasian Creed.

We think the present publication well calculated to excite attention, and to correct some of the presumptuous, but superficial and puerile, opinions current in modern times. Nor can we perceive how the force of the general arguments in favour of the doctrine of the Trinity, as stated, either in this, or in other works of the same kind, is to be fairly eluded.

CLXXXV. An Abstract of the whole Doctrine of the Christian Religion. With Observations. By ANASTASIUS FREYLINGHAUSEN, Minister of St. Ulrick's Church, and Inspector of the Public School, at Hall, in Germany. The First Book stereotyped by the new process; large 8vo. pp. vii. and 216. London, Cadell and Davies, 1804. Price. 12s.

THE peculiar circumstances of the present publication will naturally attract considerable attention. The Editor, to whom we are indebted for its introduction to general notice, in a short preface, informs the public, that the author was an eminent and esteemed divine of the Lutheran Church. His motive for presenting the work to the world in its English dress, he states to be his ignorance of any similar work in the same language, so concise, so systematically arranged, and so well adapted, as an elementary book for the instruction of youth.

Certain," he adds, "at least, it is,

that this tract has the honour to stand very high in the good opinion of the GREATEST FEMALE PERSONAGE in this kingdom, by whose order it was originally translated into English, for the use of HER ILLUS TRIOUS DAUGHTERS." (p. vi.)

The Editor proceeds to mention, that he has taken the liberty to omit a few short passages of the original, which contained doctrines peculiar to the Lutheran Church; and to render others more conformable to the tenets of the Church of England. The first class of alterations is definite enough: but in the present discordant state of theological sentiment, even among the sons of the establishment, some thing more explicit would have been desirable with respect to the second. However, as it appears that the alte rations are but few, and as the work must have had its attractions for the Editor in its primitive state, we readily believe, that it still retains, not only the prominent and characteristic features, but the very substance and soul, of the original. The mass of pure and precious metal which remains, carries with it a demonstration that it can have suffered no considerable alloy. We, therefore, leave with pleasure the slight exception which we have thought proper to state, to express our high obligations to the Editor for the support which, by the present publication, he has given to the cause of unadulterated christianity.

subject of no very anxious concern: they are represented, on the one hand, as so palpably obvious, or, on the other, as so incurably obscure, that the necessity of any discussion concerning them is entirely precluded. Some reason, and therefore some apology, for this diversity of sentiment and conduct respecting the same thing, may be suggested by the different circumstances of the two periods. When the light of the Reformation rose upon Europe, and first subjected the religion of Christ to any discussion at all, the foundations of that religion were unquestioned; and the controversies of principal importance concerned its essence: they were he retics, not infidels, who were to be confounded or reclaimed. But in the present age of insolent and frantic impiety it is at the foundations themselves that the blow is aimed: it is the secret wish, or the loud and public cry, of the whole anti-christian host, down with it, down with it, even to the ground. Closely besieg ed, however, and furiously assaulted as is the citadel of our faith, and urgent as the necessity is of defending its walls and bulwarks against the assailants, little advantage is derived from the services of those who undertake, and even succeed in this laudable employment, if, while the besieged are preserved from capture or destruction, no provision is made for their sustenance, and the progress of famine and disease renders it an equal choice whether they perish for lack of bread, or by the sword of the enemy.

We regret that there exists too much reason for the reflection, which suggested to the Editor the utility of putting this work into the hands of his countrymen. While the republic of literature groans beneath the weight of volumes without number, of all sorts and sizes, stating and enforcing, not only in season, but oftentimes in the strict sense of the expression, out of season, the evidences of christianity, few comparatively are devoted to the more important purpose of explaining what Christianity is. In former ages systems of divinity issued from the press with a profusion, which, however it might distract, satiate, or disgust, discovered a paramount concern for the essential, the vital part of religion. But in modern times the doctrines of Christianity are thrown into the back ground: they seem to be considered as a kind of. The work which we now introduce natural consequence from the admise to our readers was, therefore, a desision of the evidences, and therefore a deratum in modern theology: it, ina

Bishop Burnet, in his time, could refer to no system of theology in the English language, more perfect than that contained in Bishop Pearson's Exposition of the Creed. That admirable and comprehensive work is by no means modern now. Yet the lapse of a century has supplied us with no production of the same description to be preferred to it, perhaps none which is equal. As Bishop Burnett could not intend his own Exposition of the Articles to rival or su persede the work which be so justly commended, so neither can any other more recent exposition of the articles, whatever may be its merits, pretend to that honour.

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