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Rev. A. Owen (Rector of Stapleton, and Minister of St. Julian's, Shrews. bury), to be Archdeacon of Salop.

Rev. F. W. Blomberg, M.A. to be Canon Residentiary of St. Paul's Cathe. dral, vice Dr. Samuel Ryder Weston, dec. Rev. Richard Conington, Minister of the new Chapel at Boston.

Rev. Charles Ingle, Orston V. Notts. Rev. H. Boucher, Hilton V. Dorsetsh. Rev. John Henry Hogarth, Stifford R. Essex.

Rev. Edward Elms, Itchingfield R. Sussex.

Rev. Thomas Marwood, English Bick. nor R. co. Gloncester.

Rev. John Boyse, Kitnor, alias Calborne, R. Somerset.

Rev. Thomas Fownes Luttrell, Mine head V. Somerset.

Rev. Mr. Williams, Fitz R. Shropshire. Rev. C. Penrice, Little Plumstead R.: with Witton and Brundall annexed, Norfolk.

Rev. W. W. Bagnell, to the Perpetual Cure of Clyst Honiton, Devon. Rev. T. Livingstone, Bigbury R. Devon.

Rev. G. Bellett, Sampford-Arundell V.Somerset.

Rev. James Hoste, Empingham V. Rutlandshire.

Rev. N. M. Hacker, Kiddington R. Oxon.

Rev. T. Thompson, Adlington V. Yorkshire.

Rev. Henry Ingilby, Swallow and
Rigby RR. Lincolnshire.

Rev. F. Ellis, Lassam R. Hants.
Rev. S. King, Lattimer's Perp. Cur.
Bucks.

Rev. Richard Waldy, A.M⚫ to be Domestic Chaplain to the Dowager Lady Vernon.

Rev. H. K. Bonney, to the Archdeaconry of Bedford.

Rev. J. T. Hurlock, D.D. to the Prebend of Husborne and Burbage, at Salisbury.

Rev. John Moore (Archdeacon_of Exeter), to a Prebend in Exeter Ca thedral.

Rev. T. Watson, Thurlton R. Norfolk.

V. Canterbury.
Rev. W. H. White, St. Mary Bredin

with Witton and Brundall annexed, Rev. C. Penrice, Little Plumstead R. Norfolk.

Rev. H. Wilson, Collingburn Ducis

R. Wilts.

Rev. R. Skinner, Sampford Peverell R. Devon.

Perp. Cur. Liverpool.
Rev. T. Tattershall, St. Matthew's

Rev. Dr. Wylde, Waltham R. Norfolk. Rev. J. Hodgkinson, Leigh R. Lancashire.

Rev. W. Wilkinson, Sowerby Chapelry, near Thirsk, Yorkshire.

Rev. C. Ford, Billingford R. Norfolk. Rev. John Jenkyns, Horsmonden R. Rev. H. Dawson, Bunwell R. Norfolk. Kent.

Rev. J. Hurt, Beeston V. Notts. Plymouth Dock. Rev. J. Jacob, St. Aubyn Perp. Car.

Rev. C. Boyle, Tamerton Folliot V.

Devon.

1

Rev. J. Hodgkinson, Leigh V. Lan

cashire.

Rev. H. T. Grace, Westham V. Suss. Rev. Henry Comyn, Monathon, otherwise Manacan V. Cornwall,

Rev. John Jeffery, D.D. Exton R. Somerset.

Rev. H. Boulton, Sibsey V. Lincolnshi. Rev. R. T. Meade, Marston Bigot R. Somersetshire.

Rev. P. George, Aycliffe V. Durham. Rev. J. Miller, a Minor Canon in Durham Cathedral,

Rev. E. Day, Kirby Bedon St. Andrew

R. Norfolk.

the Church of Tiverton.

Rev. J. Spurway, Pitt Portion R. in

Rev. W. J. Birdwood, Holme V. Devon.

Rev. George Coke, Aylton R. Here fordshire.

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Rev. Wm. Nourse, Clapham R. Suss.
Rev. John Webb (Minor Canon of
Gloucester), Cardiff V.

Rev. M. Vicars, Allhallows R. Exeter.
Rev. John Strode Foot, Liskeard V.
Rev. Joseph Ashbridge, Heath V.

Derbyshire.

ANSWERS TO CORRESPONDENTS.

SCRUTATOR; PHILO-CLERICUs; W. D.; B. B.; λquans; “ NOTICE SUR M. R. ;" F.; CLER. GLOU.; S. E. H.; A CONSTANT READER; J.J.; W. M.; . п.; R. C. H.; Пisis; &ngourès; and “Remarks on the Peterborongh Questions;" have been received, and are under consideration.

The Rev. G. T.'s packet is at our Publisher's.

It is not consistent with our plan to enter into the engagement J. L

We assure

-R proposes.

that it is far from our wish unnecessarily to give offence to any conscientious Dissenter.

ERRATUM.

P. 175, col. 2, instead of line 3, read the human body and son!.

CHRISTIAN OBSERVER.

No. 245.]

MAY, 1822.

[No. 5. Vol. XXII.

RELIGIOUS COMMUNICATIONS.

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no doubt ever will be, numerous objections urged against the Christian religion, more or less dangerous according to the degree of plausibility and ingenuity exercised in their contrivance. In almost every class of society, there are persons, actuated either by the pride of displaying their powers of argumentation, however sophistically employed; or by the ambition of making converts to their opinions, or by a spirit of misanthropy, which seems to enjoy a pleasure in destroying the happy feelings and delightful prospects of others; who endeavour to undermine the religious sentiments of all within their influence. Among the lower classes of the community, the objections to Christianity are, for the most part, little more than an apology for a refusal to sacrifice the gross pleasures of sensuality to the purity required by its precepts; but in the higher orders of society, there are, in addition to these objections, others of a more refined nature, connected with intellectual enjoyments. The attempts to difCHRIST, OBSERV. No. 245.

fuse a spirit of infidelity and anarchy among the poor and ignorant, have Succeeded less than the promoters of the scheme expected; and we may indulge a hope, that the circulation of the holy Scriptures, and of moral and religious writings grounded on them, with the co-operative exertions of enlightened and good men, will effectually check its progress. But, in the higher orders, where evil principles are far more detrimental to the well-being of society, not only by their effects on the individuals immediately concerned, but by means of the influence of their example, it is much to be feared, that infidelity exists to a great degree, and indecision of religious character to a still greater.

The objection which is the subject of the present remarks, is, in some circles, of frequent occurrence. It is urged, that the Christian religion is inimical to the welfare of society, from the alleged circumstance that a strict conformity to its doctrines and spirit militates against the best interests of mankind, by producing an indifference to science and literature. The objection is not one of the most formidable character; but, as even trifling and accidental objections are often found to operate with a force to which they are by no means entitled, it merits investigation, in order that it may be divested of that indistinct and dangerous influence, which the most impotent objection may assume when its real claims are but little understood. In common with almost every other objection, the one in question applies not so much to a mere nominal 2 M

profession of Christianity, as to a course of action in conformity with its doctrines and spirit. So long as an assent to the Christian faith is of so vague and general a character, as to cause no decided difference between the conduct of those who profess to believe it, and of those who discard it, Christianity will not be reproached; but when its power becomes evident by the transformation of the character of those who receive it into the likeness of its great Author, when every stage of advancement in spiritual knowledge is followed by a correspondent conformity in practice, the spirit of the world will rise in opposition to it, and the truth of the declaration of our Lord will be rendered evident, That as the world despised him, so it would despise his followers.

To enter fairly into the charac. ter of the objection in question, it is necessary first to consider an assumption contained in it; namely, that science and literature are objects of the first interest to mankind. That they are of very high importance to his temporal welfare will not be denied; and every true philanthropist must rejoice in the effects of general literature as connected with the higher degrees of civilization, the refinements of taste, and the enlargement of the human mind; and must acknowledge with delight the benefits of science in various circumstances of life. A man who thus forms a large and sober estimate, will not detract from the just praise of literature by dwelling on the morbid sensibility which sometimes accompanies an excessive indulgence in works of mere sentiment and imagination; which result is but an abuse of literature: nor will he urge the unamiable dispositions and habits which occasionally accompany an acquaintance with science; for such effects are not by any means a necessary consequence of intellectual improvement, and examples of an opposite

kind are not few in number. The general benefit of science and literature he will perceive to be very great, even though in some unhappy instances they should be associated with vice or infidelity itself; and he will look forward with anxious expectation to the time when they shall occupy their proper stations, as handmaids to religion.

But whatever conveniences or luxuries may be derived from science and literature, it is certainly not yet shewn, that the interests which they more directly promote are emphatically our best interests. The best interests of a being composed of an immaterial as well as a material part, must be viewed in relation to this composition of his nature. As far as spirit excels matter, so far must the interests of the soul be considered as of more importance than the interests of the body; and the interests of the soul, from the nature of that principle, must ever have relation to moral acquirements. Now, the great object of Christianity is to raise the soul to the highest enjoyments of which it is susceptible; and, in thus preparing it for blessedness hereafter, by the purifying influence of its doctrines, it elevates it to those sublime heights which, in figurative language, are called the "very gates of heaven." While it promises immortal pleasure in the world to come, it affords present pleasure by the enjoyment of that prospect, and by the means it uses to attain so exalted a state. It dissipates the anxiety which a reflecting spirit must otherwise feel in the contemplation of eternity. It yields that "peace which the world can neither give nor take away," that "peace which passeth understanding." It bestows the purest and most solid happiness in this world, and promises, on the surest grounds, an accession of joy in an immeasurable degree hereafter.

But if we consider Christianity even in its relation to the secular interests of mankind, so far from

abridging the rational enjoyments of life, it regulates and establishes, and therefore improves, them. It directs to the pursuit of whatever conduces to the welfare of man, in connexion with his intellectual improvement, his enjoyment of virtuous liberty, and the grateful use of providential blessings. In forbidding all dubious and inordinate gratification, it promotes essentially the temporal as well as the eternal interests of men. It is in this respect a doctrine advantageous to this life, as well as to the life to come.

But is it a fact that Christianity has militated, as is alleged, against the advancement of science and literature? That science has flourished, and that the arts have risen to a high degree of eminence in countries where the knowledge of the true God has been lost, is indeed certain both from historical evidence and from the existence of works of art which have outlived their authors; but that the promulgation of the Gospel has checked the arts and sciences, either there or elsewhere, is contrary to the testimony of facts.

If we examine the principles of the Christian revelation relatively to this objection, we shall perceive that they were established on truly rational grounds. The miracles performed by the great Author of this doctrine, were directed immediately to the judgment of men, and called on them for a strict investigation and philosophical inquiry into the subject. Christianity did not, like the delusive religion of Mohammed, forbid in quiry, but courted it. One of the first effects it produced on the minds of men, was to excite a spirit of investigation on the strictest grounds of inductive philosophy.

The history of Christianity bears the same testimony. St. Paul directed Timothy to be diligent in his attention to study; and has incidentally evinced that he him self was a literary man, by his quo

tations from the heathen poets. He did not reject the learning he had acquired, but used it to the glory of God; though he accounted it nothing in comparison with the Divine truths he was commissioned to preach. And if we trace Christianity from the primitive ages to the present time, we shall find that many of the greatest promoters of science and literature have been zealous and conscientious Christi

ans.

The works of many of the fathers of the church, and the philosophical manner in which they defended their doctrine, prove them to have been well acquainted with all the learning of their day.

the

From the time that Rome was pillaged by the barbarians, who with presumptuous hands destroyed almost every vestige of art and literature within their reach, learning was preserved among Christians in Constantinople. This appears to have been the retreat to which philosophy was driven, while the unsparing cruelty of unlettered heathens overran the other parts of Europe. Here literature found protection in the company of Christianity; and the philosopher and Christian were frequently identified in the same person. From this seat of learning, England received many of those rudiments of knowledge, which she afterwards cultivated so successfully. The crusaders who frequented Constantinople perceived the excellency and utility of science and literature, and took back with them to their own country, not only works of learning, but the spirit of research to profit by them.

If we pass through the dark ages, we shall occasionally see men who made great advances in learning; and we almost invariably perceive, that they were persons professionally connected with the Christian church. We are indebted for the history of the times to these men ; having but little knowledge of those ages but what was furnished by monks and priests. The learned

languages, though but little known, were still cultivated by a few, who were induced to study them in order to be enabled to examine the holy Scriptures as originally writ. ten. As far as the true spirit of Christianity prevailed, so far was learning promoted: and the intellectual darkness of these ages was in proportion as the Divine light of Christianity was shaded.

But if we look at Christianity, when it emerged, at the Reformation, from this dark and chilling atmosphere, we shall perceive that learning rose with it; since which period, science and literature have ever flourished under its auspices. In theology especially, to which among the ancients was ever assign ed the first place in the ranks of knowledge for its depth, its sublimity, and its importance, the friends of Christianity hold a situation of unrivalled preeminence; and even in ordinary literature, some of the most eminent kings, statesmen, lawyers, patriots, and philosophers, have been persons of decided Christian principle.

It is, however, one of the great excellencies of Christianity, that while the most learned can expa tiate on the grandeur and magnificence of its disclosures, and are constrained to acknowledge themselves unequal to its sublimities and mysteries; its fundamental and essential doctrines are so clear, that the most simple may understand them; and such is its whole character, that the more we understand it, the more fully shall we be convinced, that a strict conformity to its requirements is, in every point of view, conducive to the best interests of man.

W.M.

To the Editorofthe Christian Observer. I HAVE read the modest observations of your correspondent D. R. N. on the right translation of Rom. ix. 3, and request permission to insert a few remarks in reply. The

rendering which he mentions as
adopted by Doddridge, and refer-
red to by Scott, namely,
"After
the manner of Christ," originated,
I believe, with the learned Dr.
Waterland; but in vain have I
sought for any instance noted by
lexicographers, grammarians, or
others, (and I have for this pur-
pose consulted books of very copi-
ous reference), in which the prepo→
sition dro has ever been so used;
and to me at least it appears abun
dantly plain, that the single pas-
sage of the New Testament on
which the proposition of Dr. Water-
land is grounded, namely, 2 Tim.
i. 3, cannot with propriety be con-
sidered as parallel to that now un-
der consideration. A form of ex-
pression may involve that which no
one term in that form was meant

by itself to express; or, to come to the precise point, a phrase may strongly imply the descent of any particular custom, sentiment, or mode of worship, from father to son through successive generations, and thus most legitimately convey the idea of example and conformity to example; and yet we may not be at liberty to infer that the term signifying succession or descent, may with propriety be rendered, "After the manner or example." This I take to be precisely the case in the passage quoted by Dr. Waterland, (2 Tim. i. 3); nor does the learned Doctor's position appear to me to be tenable.

I come now to the rendering proposed by D. R. N., who supposes that the phraseology in the Septuagint version of Gen. iii. 14, and that of Rom. ix. 3, are strictly parallel; that is, that dvabɛua divai απο του χριστου, is parallel with ἐπι καταρατος συ ἀπὸ παντων των KTYWY; (in English, "Cursed art thou above all cattle"); and he would translate the words of St. Paul, "Accursed above Christ.' With the theology of the question, or, in other words, the improbability of St. Paul's thus instituting a comparison, in point of degree,

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