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hands. Can they entrust these to nurse-maids? They must certainly answer, No! Or to governesses? These, in general, are but ill qualified to undertake this most important part of education. Besides, being extremely inferior to the parents in the points which have been mentioned, they are almost always unprepared for the task. The boarding-schools at which they are educated, afford them no instruction in this line, beyond what is necessary for ensuring the getting of lessons, and the maintenance of peace and subordination. As to boarding-schools, I reserve what relates to them for future consideration, and shall only say now, that, in common circumstances, I do not think them well adapted to the education, and least of all to the religious education, of girls, or of younger boys.

B. T.

ON THE AUTHENTICITY OF THE ACCOUNT OF THE DEATH-BED OF A

MODERN FREETHINKER.

In the Answers to Correspondents in our last Number, we promised to satisfy the inquiries of A CONSTANT READER, respecting the authenticity of the account contained in our vol. for 1805, p. 645, entitled, "The Death-bed of a modern Freethinker."

On a former occasion, and in auswer to similar inquiries, we stated that this account had been given to the world many years ago by Lady Glenorchy, after a careful investigation, and under a full persuasion of its truth. Her ladyship lived so near the time to which the account refers, that she must have had ample means to satisfy herself respecting the facts of the case; and she must also have derived additional means of information from her rank in life, which would naturally afford her access to private sources of intelligence respecting the noble but unhappy subject of this narrative.

The death of this person is stated to have taken place at the close of

the year 1692. An account of the circumstances attending it (the same which we have inserted) was published in 1693, and went through at least three editions in that year. A copy of the third edition is now be fore us. We will transcribe the whole of the title-page. It is a follows:-"The second Spira, being a fearful Example of an Atheist, who had apostatized from the Chris tian Religion, and died in Despair & Westminster, Dec. 8, 1692: with an Account of his Sickness, Convic tions, Discourses with Friends and Ministers; and of his dreadful Expressions and Blasphemies when be left the World: as also a Letter from an Atheist of his Acquaintance, with his Answer to it: Published for an Example to others, and recommended to all young Persons, to settle then in their Religion. By J. S. a Mnister of the Church of England, a frequent Visiter of him during his whole Sickness. The third Edition; with the Methodizer's Apology, wherein is now discovered to the World the Substance of every Parti cular that he knows of in relation to this Narrative. London: Printed for John Dunton, at the Raven in the Poultry. 1693." And on the back of the title-page is inserted, "Imprimatur, January 6th, 1694. Eda. Bohun."

The preface is written by J. S who gives reasons for concealing his own name, and that of the deceased; but adds, that "if any one doub the truth of any particulars in the following relation, if they repair to Mr. Dunton, at the Raven in the Poultry, they will receive full satis faction." He further observes, that

as to what that miserable gentleman delivered himself, both I and the Methodizer of my notes have been superstitiously critical to give them as near the truth and very expressions as we could." The Methodizer subjoins his testimony to the same effect, and states more at large the reasons for the suppres sion of names. This is followed by a certificate, signed "R. Wolley,

2 M. A." which we will give entire.

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"The Methodizer of this history," says Mr. Wolley, being a person of great integrity, the reader has no reason to question the truth of this

From all the viewless snares of sin,
Preserve us firm and free;-
As thou like us hast grieved been,
May we rejoice with thee!

SUNDAY AFTER CHRISTMAS.

printed attestation he has here given LORD of mercy and of might,

concerning it.

And what commen

dation I shall give of it, will be serviceable no longer than till thou hast perused it through. Thou wilt find

Of mankind the life and light,
Maker, Teacher, infinite!

Jesus, hear and save!

Who, when sin's primæval doom

Gave creation to the tomb,

Didst not scorn a virgin's womb;

Jesus, hear and save!

Strong Creator, Saviour mild,
Humbled to a mortal child,

such wine in it as needs no bush.
This only I will say, it well deserves
thy serious and frequent perusal ;
and I heartily wish those pious
gentlemen that have estates, would
be instrumental in dispersing of it Captive, beaten, bound, revil'd ;
throughout the whole kingdom, that
so all ranks of men, especially the
youth of this nation, might reap
some advantage by this extraordi-
nary and amazing instance. This
is the sentiment and hearty desire
of thy cordial friend in the Lord,

"R. WOLLEY, M. A."

We trust that the above details will satisfy our correspondent that we had good grounds for believing the narrative to be true before we gave it to the world.

HYMNS APPROPRIATE TO THE SUNDAYS
AND PRINCIPAL HOLIDAYS.

(Continued from p. 631.)

CHRISTMAS-DAY.

OH SAVIOUR! whom this holy morn
Gave to our world below;
To wandering and to labour born,
To weakness and to woe!
Incarnate Word! by every grief,
By each temptation, tried;
Who lived to yield our ills relief,
And to redeem us died!

If, gaily cloth'd and proudly fed,
In careless ease we dwell;
Remind us of thy manger bed,
And lowly cottage cell!

If, prest by penury severe,

In envious want we pine;

May conscience whisper in our ear,
A poorer lot was thine!

Jesus, hear and save!

Throu'd above celestial things,
Borne aloft on angels' wings,
Lord of lords, and King of kings;
Jesus, hear and save!

Soon to come to earth again,
Judge of angels and of men,
Hear us now, and hear us then!
Jesus, hear and save!

EPIPHANY.

BRIGHTEST and best of the sons of the morning,

Dawn on our darkness, and lend us thine aid!

Star of the East, the horizon adorning,

Guide where our infant Redeemer is laid!

Cold on his cradle the dew-drops are shining,
Low lies his bed with the beasts of the
stall;

Angels adore him in slumber reclining,
Maker, and Monarch, and Saviour of all!

Say, shall we yield him, in costly devotion,
Odours of Edom and offerings divine;
Gems of the mountain, and pearls of the

ocean,

Myrrh from the forest, and gold from the mine?

Vainly we offer each ample oblation;

Vainly with gold would his favour secure : Richer by far is the heart's adoration;

Dearer to God are the prayers of the poor!

Brightest and best of the sons of the morning, Dawn on our darkness, and lend us thing aid!

Star of the East, the horizon adorning,

Guide where our infant Redeemer is laid!

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Davies. 1811. pp. 319.

THE present work was expected with considerable anxiety by various classes of the community. Society in general required it, not merely to fill up a chasm in episcopal biography; not merely to develope to their springs and causes the more recent movements in the ecclesiastical machine; not merely to furnish the public gallery with a sort of theological picture of the times; but they desired it as a permanent representative, a cabinet picture, from a hand beyond all others familiar with the original, of the ve nerable prelate who had so lately vanished from their sight. There is no way so delightful of drying our tears for the good, as by the glow created by a recital of their virtues. Men expected to rise from this history of the life and death of the Bishop, like the ancient visitors to the cross, consoled for their loss by the relic they were permitted to bear

away.

We, who suffer a kind of professional exclusion from the region of sentiment, and who are compelled to think for the public, while they enjoy the luxury of feeling for themselves, waited, as may be con

ceived, for this publication in that sterner posture of mind which becomes our hard circumstances. Not allowed to weep like other men, we wished to philosophise and speclate. We desired to know what it was, in the deceased Bishop of Lon don, which had fixed the public a tention, drawn out the national feelings, and revived some of that pasteral sensibility which seemed to have been buried in the graves of some of our ancient prelates. We wished to inquire how far the general esteem was well founded; what were the precise difficulties of the modern bench of bishops; how far the im pediments which have arisen in their course would account for the present diminished scale of their pastoral labours; in what degree these impediments might be overcome; and to what extent the distinguished individual before us might be considered as having lifted up a standard to his brethren, and led the way to achievements more worthy the chosen leaders of the soldiers of the cross.

Taking up the work with these expectations, we think that neither the public nor the critic, but especially the former, have any reason to be dissatisfied. It is certainly too brief, too much a mere recital of facts, too sparing in sentiment, too contracted, to form an ample basis for much general deduction or philosophical inquiry. And it is fortunate for our readers, perhaps, that it is so. But the man who sits down to it with a full heart, and

would simply inquire why he already reveres the Bishop, and learn why he should revere him more, will find, we conceive, such a view of him here as will justify all the affection he felt for him living, or the tears he has shed for him dead.

It is not impossible that the writer of this ife was no less inclined to philosophise than ourselves; but that the very interesting details he found recorded in the hand-writing of the Bishop, seduced him from his purpose of enlightening the world by his speculations, and determined him to do little more than communicate his facts. We are free to confess that they have had this effect upon ourselves; and though we sat down with a full intention of producing a vast number of sage observations, we think we shall confer a far greater favour upon our readers by keeping silence and permitting the Bishop to speak for himself. It appears (p. 17), that several manuscript volumes were found among his 、 papers, containing a great variety of facts and observations upon the principal incidents of his life." From these Mr. Hodgson largely extracts. We design, first, to give a brief sketch of some of the more prominent features of his Lordship's history; then quote pretty largely from the same papers; and conclude by adding as many general remarks as we think may safely be obtruded upon the attention of our readers.

The Bishop was born in 1731. It is remarkable, that America (though not distinguished for her dutiful requital of the parental bounties of the mother country) more than repaid us for some not very sound churchmen, whom we originally conveyed to her territory, by the production of both the parents of Dr. Porteus. They were natives of Virginia, but emigrated (as the Americans have compelled us to call it) and settled at York. There, purified doubtless by breathing its cathedral atmosphere, was he born in 1731. He was sent as a sizar to

Christ's College, Cambridge, at an early age; and distinguished himself by gaining a classical medal, by a prize poen. on " Death," and by a sermon preached before the university, on the Character of David. There is, we understand, a current report in that university, that this poem was a joint production; but, in our judgment, the reputation of the Bishop will neither stand by the establishment, nor suffer by the refutation of his title to every line of the poem. In 1762 he was made, without either the patronage of others or any application of his own, Chaplain to Archbishop Secker. In 1765 he was presented, first to the livings Rucking and Wittersham, in Kent; then to the rectory of Hunton, and to a prebend of Peterborough; and, what was still better preferment, he married the present Mrs. Porteus. In 1767, he was promoted to the rectory of Lambeth; in 1769, to the mastership of St. Cross; in 1776, to the bishopric of Chester; and in 1787, to that of London, in which see he exchanged his mitre, we hope, and believe, for "the crown prepared for all those who love" God.

Having given this brief statement of his life, we shall now proceed to lay before our readers some extracts from his manuscript papers, which, besides interesting them, will assist us in summing up that estimate of his character with which we design, by way of conclusion, to trouble them.

We begin with his description of his favourite parsonage at Hunton, the delineation of which gives us some insight into his character.

"It was to me," (he says), " a little terrestrial paradise: for though there are many parsonages larger, handsomer, and more commodious, yet in comfort, warmth, repose, tranquillity, and cheerfulness, in variety of walks, shelter, shade, and sunshine, in perfectly rural and picturesque scenery, 1 know few superior to it. What however is of more importance, no place was ever better calculated to excite and cherish devout

and pious sentiments towards the great Crea

tor and Preserver of the Universe.

The

solemn silence of the thicket and the grove, the extensive horizon that opened to the view, the glories of the rising and the setting sun, the splendour of a moon-light night and a starry sky, all which presented themselves to the eye, to a vast extent without interruption, from the lawn before the house; these, and a variety of other sublime and pleasing objects, could not fail to soothe and tranquillize and elevate the soul, and raise it up to high and heavenly contemplations." pp. 29, 30.

The next extract we shall give is, we think, highly creditable to the Bishop. In 1780, the sanctity of the Sabbath was threatened by a new species of assault. A “ Promenade" was opened, where every person was indiscriminately to be admitted at a low price; and debating societies instituted, where the most solemn subjects of religion were to be freely debated. The Bishop at once saw the extent of the mischief threat. ened by these new species of Sunday entertainments, and finding no law already existing sufficient to put them down, prepared and brought forward a bill for the purpose, in the next session of Parliament. The Duke of Manchester, among other vehement opposers of the measure, having contended that "the subjects of this kingdom should be left at perfect liberty to confer upon religious subjects; that there was nothing improper in the promenade or the societies; that, if not, there were laws already in force sufficient to restrain them :" the Bishop has left us this record of his answer to such objections.

"I observed, that although there was no evidence at the bar, to prove the allegations of the preamble, which in a public bill, and in a matter of such notoriety, I conceived was seldom, if ever, required; yet there were the very best grounds for believing the pernicious tendency of the Sunday evening amusements to be much greater than the preamble stated. I had conversed with many persons, who had themselves been present in these places, and was perfectly satisfied that they were highly dangerous in every point of view. But, even without entering into their interior constitution and consequences, I could not but think that the very external appearance of them on the Lord's Day, was

an offence against common decency, and fle most antient and venerable customs of thi country. They were places of public amus ment opened on a Sunday. They were pole ly advertised; were in a public room; meny was publicly taken at the door, and the for the avowed purpose of public amusentti. This, I apprehended, was the very tion of a public diversion; and it was not rious, that publie diversions had never bee permitted by the laws of the land in s kingdom, from the time of the Reformen to the present moment, and I hoped they never would. In Popish countries, they wer

indeed permitted, though even there the were condemned by many serious men; fr a friend of mine, Dr. Lort, in the you 1768, saw an injunction or admonition of the Archbishop of Mechlin, in one of 2; towns under his jurisdiction, in which * complained heavily of the liberties taken the people on Sundays, and spoke in hig terms of the conduct of the Heretics, the is, the Protestants, in that respect. B however these indulgences might sait the spirit of Popery, they did not accord the temper of Protestantism. They we trary to the spirit of our laws and ou contrary to the spirit of our constitution; ar ligion. They were new invasions of the sanctity of the Lord's Day, and had new been heard of in this country till withi these few years. The different method observing Sunday in England, and in reign countries, was one great mark of d tinction between the Church of Englands the Church of Rome, and it was a distine tion which I hoped never to see abolished It was not my wish to go to the Charch Rome, to know in what manner Sunday ought to be observed in England. I wa vations in the very beginning. If they therefore for resisting these dangerous innewere not crushed at their very outset, it w impossible to say how far they might go. the legislature suffered them to pass at first without notice, their Lordships must not imagine the mischief would stop where it now is. The places of entertainment lately opened for the Sunday evening, were only the beginnings of a regular plan to introduct Sunday diversions into this kingdom; they are only trials and experiments to feel the way, and to see how the Government will bear such violations of decency; and if the proprietors of these places find that they are perfectly secure, they will very soon take care to have fresh amusements for every hour of the Sunday, even for those which ought to be spent in the celebration of Vine worship. Unless therefore their Lord

It

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