searches," I met with a note at the foot of p. 216, which appears to me to include a confession that the Author probably was not aware of when he inserted it. I will give you the note entire, as I think many of your readers may deem it worthy of their attention.

"In a nation like ours, overflowing with knowledge, men are not always in circumstances to perceive the value of a scriptural liturgy. When Christians are well taught, they think they want something better. But the young and the ignorant, who form a great portion of the community, are edified by a little plain instruction frequently repeated. A small church or sect may do for a while without a form; but a national liturgy is that which preserves a relic of the true faith among the people in a large empire, when the priests leave their articles and their confessions of faith. Woe to the declining church which hath no gospel liturgy! Witness the Presbyterians in the West of England, and some other sects, who are said to have become Arians and Socinians to a man. The Puritans of a former age did not live long enough to see the use of au evangelical formulary."

Is it possible more unequivocally to acknowledge that it is the Common Prayer Book, and not the Bible, which causes men to adhere to what Dr. B. terms the true faith? The Presbyterians of the West had the Bible in their hands, and probably no body of men ever studied it more diligently; but for want of a human formulary, rendered so dear and venerable by long habit, as to be scarcely, if at all, of less authority with them than the Scriptures themselves, that Bible taught them to perceive the errors into which they had been led, and enabling them to break the strong fetters with which early prejudices had manacled their minds, made them Unitarians to a man.

It is well observed, that "when Christians are well taught, they think they want something better." A welltaught Christian never supposes himselt or his church infallible; but with the Scriptures for his guide, and a

heart open to conviction, he goes on inquiring, and of course improving both in knowledge and in virtue, to

spirit of candour and meekness study the Bible, must," as the Doctor laments that they have done, and foresees that they will do," leave their articles and confessions of faith, and following its plain, obvious and rational doctrines, discard and remove by degrees from the true faith, all the absurdities, corruptions and contradictions which in the dark ages of ignorance and superstition were heaped around it,-and to which habit, interest, and deeply-rooted prejudice, cause the great body of Christians still pertinaciously to adhere.

I felt very much interested in the latter part of Dr. Buchanan's volume, and particularly in bis chapter "Con cerning the Jews." The calculations from prophecy, which he there brings into one view, are certainly very remarkable, and deserve our most serious attention.

"Daniel," he says, "foretells that the Christian Church shall be oppressed by persecuting powers for a time, times, and the dividing of a time!' The same period he assigns for the accomplishment of the indignation against the holy people Israel. One said, 'How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and swore by Him that liveth for ever, that it shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be fulfilled.' Dan. xii. 7,

"The same form of words is used by John in the Revelation, to express the duration of the Papal and Mabomedan powers. Oppressed by them, the Church of Christ was to remain desolate in the wilderness, ‘for a time, times, and half of a time.' Rev. xii. 14. Every one who is erudite in sacred prophecy, will understand that this great period of Daniel and John com. mences at the same era, namely, the rise of the persecuting powers, that its duration is 1260 years."

and

Dr. B. thus proceeds: "Here then are three great events hastening to their period; the extinction of Papal

dominion; the subversion of the Mahomedan power; and the accomplishment of the Divine indignation against the holy people,' on the return of the people of Israel to seck the Lord their God, and David their king. Our blessed Saviour hath not left an event of this importance without notice. The Jews,' saith he, 'shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.' Luke xxi. 24. What these times of the Gentiles are, our Lord has explained in his subsequent revelation to John: The court which is without the temple is given unto the Gentiles; and the holy city shall they tread under foot forty and two months; or in prophetical language, at a day for a year, 1260 years. Rev. xi. 2.* "The Apostle hath also recorded this event: I would not brethren that ye should be ignorant of this mystery, that blindness in part is happened to Israel, until the fulness of the Gentiles be come in; and so all Israel shall be saved.' Rom. xi. 25. "The fulness of time for the conversion of the Geutiles will be come in, when the Mahomedan and Papal obstructions are removed. Such events as the fall of the Pope in the West, and of Mahomed in the East, both of whom persecuted the Jews to death, will probably be the means of awakening the Jews to consider the evidences of that religion which predicted the rise and fall of both.

"It is very well known in the East," says Dr. B., "at what time Mahomed appeared. Let the Mahomedan then be informed, that he is to count from the Hegira, (the flight of Mahomed from Mecca, in 622,) and then expect the fulfilment of a remarkable prophecy, made by Christ, whom the Koran acknowledges to be 'a true Prophet.' Let him be in formed explicitly, that the reign of Mahomedanism will then have an

end.

a Christian, who thinks that these prophecies are dubious? If it be true that God hath at any time revealed himself to man, they are most certain ! The inattention of men in general to the fulfilment of the Divine predictions, does not proceed so commonly from principles of infidelity, as from ignorance of facts-pure ignorance of historical facts. There are men of liberal education in England, who are more ignorant of the history of the world, ancient and modern, in connexion with the revelation of God, than some Hindoos and Arabians, whom we know in the East, and who have not been Christians more than a few years. Our Saviour reprehended this negligence of the word spoken from heaven' in these words, Ye can dis cern the face of the sky and of the earth; but how is it that ye cannot discern this time ?

"But the grand prophecy of the Apostle Paul on this subject, is that which respects the consequence of the conversion of the Jews. The receiving of the Jews,' saith he, what shall it be to the world, but life from the dead? Rom. xi. 15. Dispersed as the Jews are in all countries, they form a body of preachers ready prepared, and they need only say, 'Behold the Scriptures of God are in our possession,' read our history there, as foretold 3,000 years ago, and read the events in the annals of nations. We are witnesses to the world, and the world to us. Let the whole race of mankind unite and examine the fact.

All ye inhabitants of the world, and dwellers on the earth, see ye, when the Lord lifteth up an ensign on the mountains: and when he bloweth a trumpet, hear ye.' Isa. xviii. 3."

Surely these statements and calculations from the most striking parts of the prophetical writings, appear plainly to announce the speedy fall of the "beast" and the "false prophet," and the bringing in of God's ancient people to the Christian fold! the present state of the world seems

And

and expectations. The translation of the Bible into almost all the languages of the earth, and the diffusion of it among its various inhabitants, which is now carrying on with increasing rapidity, is also the most rational and probable means of converting the Heathen, and of restoring the professors of a corrupted Christianity to its genuine doctrines and practice. But it is Unitarian Christianity, and that only, which can do this. Both the Jew and the Mahomedan must continue to believe that "the Lord their God is one Lord," that "the Lord is One and his name One"! Let the professors, then, of this pure faith rouse themselves, and prepare for the great work which is given them to do. Our numbers are increasing, and our real, I trust, still more rapidly rising to meet the glorious era which approaches. Light has most unexpectedly burst forth from that cloud of dark bigotry, superstition and uncharitableness, which so lately enveloped the University of Geneva; it is spreading from thence, and from the neighbouring seminary of the excellent Fellenberg; from whence other teachers and Christian philanthropists like himself will, I trust, go forth into the world, and even princes, filled with a glorious enthusiasm for the benefit of their fellow-men, their Christian brethren, will carry the pure flame of genuine gospel truth into their respective territories!

Little as to the eye of reason is the difference between sleeping in the grave for millions of ages, or for a short and definite time,-as either will appear but as a moment, and with eternity before us when we awake, there can be no regret for the time passed over in a state of insensibility; yet there is something peculiarly animating and delightful in the idea that the time is at hand," which was celebrated in songs of grateful triumph in ages long gone by, and the distant view of which filled the hearts of those whom God empowered to foresee future events, with rapturous joy and thankfulness. Should these heart-enlivening expectations be realized, the Jews and Mahomedans will be joined to Christ in the course of the present century; and with so vast an accession of strength, both in point of evidence, numbers and zeal,

can it be thought improbable, that in the progress of another hundred years the whole Heathen world will follow; and when that period is completed, that "the earth will be filled with the knowledge of the Lord, even as the waters cover the sea"! and "they shall not teach every man his neighbour, saying, know the Lord,' for all shall know him, from the least to the greatest"!

I am tempted to go one step farther. The next century will, according to our reckonings, conclude the 6,000 years of the world, and the seventh has been always considered and looked to as the promised Millenium, the reign of Christ upon earth, which is to be completed before the general resurrection. "The dead in Christ shall rise first." Thess. iv. 16. They "who are Christ's, will be made alive at his coming." 1 Cor. xv. 23. Those "who have not worshiped the beast, neither his image, neither have received his mark upon their foreheads or in their hands," will "live and reign with Christ a thousand years. But the rest of the dead live not again until the thousand years are finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection."

I shall be highly gratified, Mr. Editor, if any of your learned and ingenious Correspondents will give to the public through the medium of your interesting Miscellany, their sentiments upon the subject of this paper.

MARY HUGHES.

O what was said of Brett's Nar

Trutine of the Proceedings of

great Council of Jews, (p. 136,) it should be added, that the tract is reprinted as an Appendix to the Bishop of Clogher's (Clayton) Dissertation on Prophecy, 8vo. London, 1749. The Bishop received the Narrative as authentic. Like some of our Correspondents, the Bishop interpreted prophecy and particularly the book of Revelation, of passing events. He fixes the year of our era 2,000 for the coming of Christ. Before that period, Popery is to be overthrown, and the fall of the spiritual Babylon to be succeeded by the conversion of the Jews and the preparation of the Gentiles for the reception of the visible appearance and manifestation of the

Messiah, who is to reign upon earth a thousand years. After this Satan is to be let loose, and there is to be the insurrection of Gog and Magog, and their destruction by fire, when the day of judgment will close the scene.

SIR,

Isle of Wight, April 11, 1819.

I BEG leave to hand you for insertion in your Repository, a certificate of a marriage in December 1653, differing in some respects from that communicated by your correspondent W. Hincks, in your last Number, (p. 158,) as it states that the ceremony was performed not only before, but by a justice of the peace, and that the banns were published three several market-days in the market-place: thus making marriage what it should be, simply a civil compact, and giving a publicity to the ceremony which was rendered the less disputable under the Commonwealth by means of a register appointed to be kept in every parish. The following extract is taken from the register of St. Mary's, Whitechapel:

Julius Wood, of Nightingale-lane, in this parish, mariner, and Martha Waggdon, of the same, widdow, were published in the market-place, at Leaden-hall, three severall market-days, in three severall weeks, (viz.) on the 16th day, on the 19th day, and on the 26th day of December, 1653; and the said Julius Wood and Martha Waggdon were married by me, Richard Loton, Esq., and justice of peace in the County of Middlesex, on the 26th day of December, 1653. Edward Callis and Tobias Harborough, witnesses present."

In regard to this subject I would just observe, that whatever change we may wish to see made in the Marriage Ser. vice as performed by the clergy of this country, the publicity of the ceremony should be most strictly preserved, as by an adherence to this part of the established form, we shall, I conceive, be more likely to effect any alteration which it may be thought desirable to be made. In common with many of your readers I consider marriage a religious duty, the observance of which ought not to depend necessarily on the performance of any religious ceremony, but which, for certain political reasons it is indispensably necessary should be publicly solemnized by the civil magistrate, (as in

the days of Cromwell,) without the interposition of the clergy.

With this belief I am happy in witnessing the efforts which the Unitarians of the day are now making on this subject, and sincerely hope they may be effectual. I am glad to see it taken up as a matter of conscience. It is certainly most important in this

view to Dissenters generally, but es pecially to the Unitarian. Him it behoves to think well on this point before he acts, and not to give a sanction by his actions to a practice which his conscience condemns. Let him be consistent. We are to recollect that it is only by the determined conduct of individuals that any thing affecting a society generally can ever be expected to be accomplished, and that it therefore becomes the duty of every one professing his attachment to the interests of religious liberty, to use his utmost endeavours to diffuse its blessings as extensively as his means will permit. In relation to the present subject, the married may do much by an expression of opinion, but the greater support may be expected from the unmarried in protesting without fear (as many have done) at the altar, against this oppression on the consciences of their fellowworshipers.

J. C.

P. S. In the Morning Chronicle of Thursday, April 9, 1819, I was sorry to notice the refusal of the Editor to publish the copy of a Protest against the Church Ceremony of Marriage, presented by Mr. Fearon (author of Travels in America) to the Clergyman at West Ham, Essex, at the time of his marriage. (See pp. 272, 278.) This refusal on the ground "that the parties might have been satisfied to have kept their scruples to themselves," savours too much of worldly policy in the Editor of a paper otherwise deservedly looked upon as an impartial and independent journalist.

from which weak and sceptical persons draw impotent conclusions against the wisdom, justice and goodness of the Deity, it is strictly appropriate. Of these things we are very incompetent judges. "The ways of Providence are dark and intricate." In this respect, "He giveth not ac count of any of his matters: his way is in the sea, and his path in the great waters; and his footsteps are not seen"! He regulates not his conduct by the fancies of foolish creatures, for "though a man labour to seek it out, yet he shall not find it; yea, further, though a wise man think to know it, yet shall not he be able to find it." But if the objection relates to the great whole, the ultimate issue of the Divine plans and operations relative to moral agents, it is nothing to the purpose, or blowing hot and cold with the same breath. The revolutions of infinite ages can effect no change in his nature and perfections, who is" without variableness or shadow of turning." It is an universally acknowledged and received principle, by all divines and theologians whose sentiments and works are deserving notice, that the moral attributes of the Deity, though distinct in their origin and exercise, are the grand archetypes and exemplars of similar excellencies and perfections in created natures; and were there any doubt of this glorious truth from the suggestions of natural light, revelation hath fully illustrated and confirmed it. The argument from the lesser to the greater is continually employed by patriarchs, prophets and apostles, and especially by the apostle and high-priest of our profession, Jesus Christ;" and the paternal character of the Deity exhibited in the brightest and most alluring colours, so that "he that runs may read." If you entertain a suspicion that benevolence in the great Father of the universe contains in itself any thing strictly contrary to benevolence in inferior agents, you may be led not only to doubt his goodness, but also his power and wisdom, his holiness and justice, his truth and faithfulness: and what is this, but to furnish weapons for the Atheist and unbeliever, and to "build a house upon

66

the sand"!

Nor will the system of a rational

"free-will," which your Correspon dent appears to adopt, enable us satisfactorily to account for, or justify the common notion of future punishment to our own minds; for though this will sufficiently account for the admission of natural and moral evil, in a partial and limited degree, (which, indeed, seems unavoidable in such a creature as man, placed in his present circumstances, and endowed with voluntary powers, liable to neglect and abuse, as well as capable of improvement and cultivation;) yet not for that which is final and irreversible. Doubtless, as Dr. Hartley observes, there is a sense, (though not as we conceive, in the sense of the Necessa rian, because, "what proves too much proves nothing,") in which, "the cause of the cause, is the cause of the thing caused;" and though no moral evil, as such, proceeds from the Deity, and though both reason and Scripture oblige us to draw a broad line of distinction between Divine permission and Divine appointment; yet, to give a rational being a power, which, though intended for his eternal good, should, from his own perverse ness, produce, or issue in his eternal evil, seems to be utterly inconsistent with all our ideas of the Divine perfections. It is true, "fore-knowledge had no influence on their fault, which had no less proved certain, unfore known;" yet, having been fore-known by the Almighty, it would have been far more consistent with his goodness, as we must conceive, to have with held their existence altogether, and created those beings only, whom he knew would duly improve their facul ties, than by giving the former a short and fatal foretaste of happiness here, afterwards to consign them over to remediless misery, or remediless destruction. We need only revert to the passages formerly quoted from those eminent writers who have espoused the system of free-will, together with that of eternal punishments, to perceive how strangely they were embarrassed in striving to reconcile their consciences with their profession, their reason with their faith. "If, therefore, God has given men freewill in such a measure, as that they may bring upon themselves finite suffering thereby, in the present state, or in any future intermediate one, we