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The author speaks of all the worthies, named above, as forsaking their homes. This can only be true of the clergy, who gave up their bes nefices. Mr. Nelson is incorrectly included in the number.

Another note, p. 228, says that “ Macarius, who was born 1650, was dispossessed of his preferments in 1691, and remained deprived till the time of his death, which happened in February, 1735 ; and, which is remarkable enough, the Bishops Kidder, Hooper, and Wynne, all contrived that Macurius should receive the little profits from his prebend of Wells as long as he lived: a circumstance to t!eir honour, as well as his.

Is any list extant, containing the names and preferments of all the non-juring clergy, who had among them some of the soundest, not to say deepest divines with which this country was ever blessed.

I am, Gentlemen,

Yours, &c. Dec. 7, 1803.


P.S. I beg to decline replying formally to your Correspondent X. Y. (p. 321) respecting the sleep of the soul. Mr. Locke's argument is most ingenious; but, though I will not undertake to answer it, I am not convinced by it. Mr. Locke himself, as I can shew, if needful, expresses himself much in the same way, on another subject of difficult discussion. - What is there, in conmon between body and soul, between that which has extension ar.d parts, and that which is immaterial? Thinking and motion are so utterly dissimilar, that I value not a rush any analogy that may be supposed io subsist between them, When a body is moved, it either changes its position respecting other bodies, or undergoes an internal agitation of parts ;---the soul can think without changing its place of abode; and I abhor materialism too much to admit of vibrations and vibratiuncles in the act of thinking.

Whatever Mr. Locke may state as to sleep without dreaming, is one thing; what we may say concerning sleep attended with dreaming, is another. What sleep may be in itself, I presume not to determine; but that the soul often wakes when the body sleeps profoundly, is most certain. I hope and trust, that when this body, which I am condemned to drag about during life, shall be laid asleep in the arms of Death, my soul shall immediately repair, in a state of perfect consciousness, to the place of separate spirits. I have shown, in more than one paper, that such a place there is ; and I am not prepared to admit that the spirits therein contained, are in a stute of sleep.

If X. Y. or your former Correspondent, A SOUL-Sleeper, who first uwakened this controversy, find comfort in the idea that their souls shali fall into a dreamless sleep at the hour of death ;---let them relain it. I wish them a comfortable repose---whether in a clod of the valley, in a grave six feet by (wo, în a spacious mausoleum, or in hades itself. Such a repose has no charms for me. Let us all retain our opinions, and love each other ; let us

Wait the great teacher, Death; and God adore !”

I think

I think my own doctrine agreeable both to Reason and Scripture ; no doubt they think theirs equally well founded. I own, though, I have a bitlle curiosity to know where they lúcute the soul between death and the resurrection of the body. By the way, Scripture never speaks of the Resurrection of the soul.




IN Mr. Pearson's " Remarks on the word Orthodox,” inserted in

your last Number, it is very justly observed, that “ instances might be given of periodical publications, which, by their titles and otherwise, make great professions of liberality, but which, being employed in the defence and propagation of a particular set of opinions, the truth of which is taken for granted, are really narrow." "I have been led, by this observation, to consider the real character of some of the periodical publications of the present day, and, in the hope of contributing something towards the accomplishment of the laudable purpose, which you seem to have in view, I send you the result of my consideration.

The Monthly Review, which is certainly one of the ablest of our journals, is also supposed by some to be the most liberal; yet it is the evident design of it, so far as religious opinions are concerned, to support anti-trinitarianism. The minds of the editors are made up on the subject. I say not. this on account of their admitting into their work arguments in favour of anti-trinitarianism, and of all those opinions which generally accompany anti trinitarian ones. To thi I should not object; for this would be consistent with a desire, that truth should prevail, even though it should not happen to be anti-trinitarianism. 1 say it on account of their mode of admitting them. They bring such arguments forward in such a manner, as to show not that they wish 10°have it fairly examined whether anti-trinitarianism be true, but as if they would have it believed by others, what they evidently believe themselves, that it is true. All arguments for it are placed in the most favourable point of view, while those against it are either entirely passed over, or introduced under all possible disadvantage. This, perhaps, is the way, by which a particular set of opinions may be supported for a time; but it is not the way, by which it is necessary to support truth, nor has it any just pretensions to the nameof liberality. The Criticul Review, if it be now conducted as it was a short time since, has the same faults with the Monthly, without having the same merit. Its 'faults, indeed, are of a still more pernicious nature; for, with the real design of promoting the same opinions, it joins the insidious profession of promoting different ones, and of being friendly to our establishment both in Church and State ; so also the Evangelical, Magazine, and the Christian Observer, which might more properly be called, respectively, the Calvinistic Magazine and the Calvinistic observer, under the name and pretence of propagating gospel truths, are Pol. V. Churchm. Mag. Dec. 1803.



evidently designed to propagate the opinions of the Calvinistic party. This I say, as in the former case, not because the Editors of these works give admission to arguments in favour of Calvinism ; but because, if they give admission to any other, it is only under such circumstances of disadvantage, as, in the judgment of their readers, may give Calvinism the opportunity of a triumph. They have no wish, that truth should prevail, if it come not covered with a Calvinistic garb. With them, even the Unity of the Church is an inferior object to that of giving the ascendancy to their peculiar opinions, to those opinions by which Calvinists are distinguished from other denominations of Christians. With them, the maxim seems to be,

Vincat Calvinus, ruat cælum.
I am, Gentlemen,

Your admirer, and humble servant.
Decem. 9, 1803.




GENTLEMEN, ONE NE likes to communicate now and then in the way of one's pro

fession : Now, Gentlemen, as your Magazine supplies to me the place of such a Society of Biblians as occasionally meet for the purposes of mutual communication- we, alas! have no hopes of establishing such a Society in our obscure corner, where professional men are thinly scattered, and some even of them are meer Gallios.

I beg leave to propose a Solution of (1 Cor. 11. 10.) “ because of “ the Angels”;

-lo some of your Biblical Correspondents--I will briefly state all the opinions of the conimentators, whom I have consulted, on this passage-Locke confesses that he does not understand it-Estius understands Angels to signity either 1stly" spiritual beings”or 2dly “ Priests and Bishops”-or thirdly “ just and good men”Hammond's interpretation is grounded on the belief that the Angels are present in the places of public worship; and that this piece of decency in women (that is, their being veiled) ought most strictly to be observed in the presence of such pure divine Spirits. Pole, in his Synopsis, does not throw any new light on the subject, neither does Doddridge, ihough he says much about it. Goadly, in his Llustration of the Bible, says, that, some understand by Ingıls, Spies--And there is the same interpretation also, in that valuable collection of critical remarks on the New Testament made by Bouyer.

Suppose then this last interpretation to be the true one, the instruction contained in the passage before us will run thus—that the women who attend the places of public worship should dress in the usual decent

manner-dos tous apy:28sbecause of the spies,' who were sent amongst them to spy out their christian liberty : this you will find to be confirmed by Galatians 2. 4.

I know you love brevity, and shall not, therefore, digress. I wish to learn the sentiments of some of your correspondents on this subject; and, whether anythos angel or messenger is ever used by heathen writers' to signify a Spy; I do not find it used in that sense either in the New Testament, or in the Septuagint version of the Old.

I am, Gentleman, yours, in haste,

From a north east corner, Νου. 9. 1803.

F. V.C.




S it is a fundamental principle, I had almost said the characteristic

, sential to salvation than, true faith ; and as the following letter treats most ably on a subject intimately connected with the morals of this country, I conceive it will not be misplaced if honoured with insertion in your valuable publication. It is written by a physician of great eminence-a gentleman whom, for his private worth as well as his useful talents, I most highly respect--in answer to a letter, in which I requested him to favour me with the general result of his observations respecting the effects produced by the too prevalent practice of drinking ardent spirits. In my letter I particularly enquired whether, according to a generally received opinion, those spirits have a salutary effect in particular situations, by preserving from cold after exposure to the inclemencies of the weather. I was induced to make this enquiry by observing many instances in which persons, under the persuasion that a beneficial effect is occasionally produced by a small quantity of spirits, are drawn, imperceptibly, to form a habit of drinking that most destructive poison.

I am, Gentlemen,

A Friend to the Morals of the Country. MY DEAR SIR,

London, Nov. 14. “ ON the subject of your Letter ta me, I have almost ever since my entrance into medical life, had very serious reflexions; and I will refer you to a short treatise published several years ago, for an opinion which might then, perhaps, seem to many to have been hastily formed, but to which I am sorry to observe, I am compelled, from a more enlarged acquaintance with the vicious propensities of human nature, still to adhere.

“With respect to your particular enquiry, I must entirely agree with you that the advice which permits us to take even a

« mouthful of Spirituous Liquors," is dangerous : I will not deny that occasions may arise, where from the concurrent operations of rain and cold with may

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with excessive labour, the system shall become so very languid and the circulation so tardy, that it may be right at all events to apply a stimulus, in the form of spirit, directly and immediately to the stomach, to prevent that syncope which might otherwise end in death. But these occasions are not frequent, and consequently may easily be met with by that, or any other appropriate means of relief, which the medical adviser at the moment of their urgency more especially direct. But if I am right in saying that such occasions are but few, why should a pernicious practice be laid down for common and general regulation ? And if any thing like a general rule be necessary, wliy might not a tea-spoonful of Sal Volatile, for example, diluted with three or four largę spoonsful of hot water, be directed instead of spirits? for this method would equally relieve, and could not by possibility grow into a habit; whereas from long experience, we all know that spirituous indulgences, though they may have originated in cases of real necessity, have been constantly continued by the party where such necessity has afterwards been only fancied to exist. But in the extreme case, as I have above put it, the Volatile Alkali diluted in the manner I have mentioned, would assord a more diffusive and a more proper stimulus than spirit-Warm broths and gruels would support the action which such a stimulus had created, the circulation would then speedily be invigorated, and the system soon recover from its dangerous languor : and I may also add that on the old idea of preventing cold, as it is commonly expressed, the method which I have stated to you, is much more likely to be efficacious ; for if by the expression of preventing cold is to be included also the prevention of its consequences, I am sure that the fever which follows, (and which is perhaps the best proof that cold has actually disturbed the system), will be much more readily managed, when it has not been inflamed at its very beginning, by the pernicious agency of ardent spirit.

I am sensible of the tender ground on which I tread, when I venture to leave the beaten track of common opinion; but I have now, my dear Sir, during twenty years, had many and frequent opportunities of observing that this common opinion is not always the safest road, One only needs to open his eyes to see that destruction is the inevi» consequence of many a prevailing custom, and yet with his eyes open he follows the fashion, and rushes headlong into misery. The luxury of a wealthy capital, has so perverted the common usages of life, that as a physician, whose province it is to follow nature, I look about for her in vain, and am perpetually imposed upon by her artificial resemblances ; for the human body, under the system of modern management and occupation, is no more like to the natural body than the transplanted exotic is to the indigenous plant ;---there is little of it but the name, and were it not for a specific arrangement which cannot err, it might very often be placed under a very different head of classification : its engrafted state, may indeed, afford us à fruit occasionally more please ing to a pampered and vitiated taste, but it rețains not the full and austere flavor of the native stock.

“ But you will ask me, what is to be done under this unnatural system of modern life; and how are mankind, at this time of day, to retrace that labyrinth of vicious indulgence, where the simplicity of natural

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