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351

Answers to Queries.

tween kindred spirits, in time, will be perpetuated in eternity, between the same individuals?—In answer to which, I beg leave to make the following remarks.

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love as shall please and gratify the whole. Thus then, by the distraction of the husband, or the jealousy of the wives, that happiness, which on the earth was comparatively perfect, in such a case would be blasted and destroyed. But these are terms inapplicable to the regions of bliss; and therefore I should infer, that affection will not be transferred to eternity, without undergoing a considerable change from the state in which it at present exists.

Reply by J. M. of Torquay to a Query,

Mutual affection, and the kindred affinity of spirits, are mere relative modes of the human kind, in their finite state; and are consistent only with our confined views of time; consequently, they will cease to be, when the finite term shall have expired, and the creature shall have entered on that which is infinite: that affection, therefore, which subsisted in time, will not be perpetuated in eteron Witches, inserted col. 100. nity, between individuals; for (as I have dared to think) the spirits of the THOUGH I am not prepared to assert that Witchcraft has not had an Good, will, at the dissolution of time, existence, I would answer the first be bound in an infinitely enlarged system of reciprocal love:-than which, part of P. J.'s question by asking him, what can more increase the joys of Whether within his own knowledge he heaven? whilst, on the other hand, can point out one well-authenticated the spirits of the Wicked will be fact of actual witchcraft? But favourbound in the chains of an inconceiving the opinion that this power is only able malignity, to be exercised indis-imaginary, I should be inclined to criminately on each other:-than suppose that it found its rise amid which, what can render more intole- the priestly agents of idolatry. We rable the tortures of hell?-I shall know they dealt forth their miracles by be happy in making any further comwholesale; and superstition believed munication, should the above be them to be the genuine work of a sudeemed unsatisfactory. pernatural power; nor does it require any very great stretch of imagination to believe, that when any of these were in disgrace with their brotherhood, their fancied superiority might operate through another channel. Hence, it progressively took a wider course; and, finally, numbers who were at all distinguished by singularity of appearance, obtained a share in the ghostly authority. Such appears to me to be the most probable account of the rise and progress of witchcraft.

And am, Sir,

With the greatest respect,
Your's, &c.

Preistgate-street, Peterborough.

T. R.

Another Answer to the same Question,

of the Sabbath.

MR. EDITOR.

by J. M. of Torquay, Devon. Ir is admitted by most of those who have ever given their opinion on future Rewards and Punishments, that they will bear some similarity to our capabilities of pain or pleasure in the present life. Taking this principle then for the basis of our inquiries, it seems, Answer to a Query on the Observance although a paradox, to be incompatible with that felicity in store for the spirits of the blest, that the same species of affection which they have cherished and enjoyed, in time, should accompany them in their transit to eternity. To illustrate this, I would simply produce the fact, of a man who has had several wives, or a woman who has had a plurality of husbands. He who has been a paragon of affection to each wife, taken separately, cannot, when each shall claim him as her entire right, bestow on them individually such a portion of

SIR,-One of your correspondents asks, (No. 16. col. 485.) "Is it sinful for public Bakers to bake dinners on the Lord's day?" On this subject the scriptures are so clear, that it is strange any person who admits their authority should attempt to justify a line of conduct so contrary to their explicit prohibitions, as is the practice of dressing food for common uses on the Sabbath-day.

The fourth commandment not only forbids heads of families doing any

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Public Baking on the Sabbath.

work on the seventh day, but it forbids also all their dependents. And though works of piety, works of mercy, and works of necessity, are not included in this prohibition, yet with none of these exceptions can we rank cooking for epicurean purposes.

That it is not giving to this commandment a greater latitude than God intended, by extending it to the unnecessary dressing of food, is evident, I think, from Exodus xvi. 5. and xxxv. 3. From the former of these passages we learn, that the Israelites were commanded to gather a double portion of manna on the sixth day, that they might keep holy the seventh. And in the latter, that fires were forbidden to be kindled in their habitations on the Sabbathday; consequently, cooking in all its modes was prohibited.

The general plea urged in defence of dressing food on Sundays is," that it is very hard if we may not be allowed a good hot dinner on that day;" and because it is deemed a great hardship to be without one, it is concluded that there is no harm in preparing one. It was, no doubt, a similar mode of reasoning that led the Sabbath-breaker, mentioned in Numbers xv. 32, 33, 34, 35. to gather sticks on the Lord's day; and his awful fate should induce others to submit to the authority of God, instead of regulating their actions by their own notions of fitness.

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for housekeepers to take their meat to the bakers, as in the warmer seasons of the year; and hence in those places where the number of articles is not enough to pay for fire and trouble, it is customary to suspend public baking, until the heat of the weather renders it inconvenient for people to cook at home. When this is the case, the baker is informed of it, and he generally resumes his pious work of sending his customers to church or chapel, according as their judgments may incline them. And should he, as is sometimes the case, hint to them, that it is his intention to decline Sunday baking altogether, these religious gentry tell him very plainly, that they who bake for them on the Sunday, shall do it during the week. This intimation generally removes all his scruples, and away he goes to his work, and they to their worship.

As dressing food on the Sabbathday for common uses is unnecessary work, and as all unnecessary work is a direct violation of the express command of God; every person who acts in this manner has reason to expect a curse from God on his exertions, rather than a blessing. See Nehemiah xiii. 15, 16, 17, 18. and Isaiah Iviii. 13, 14.

This practice has, however, its advocates; and what indeed has not? A learned commentator, who, no doubt, was a man of taste, reasons thus on the subject. "The lawfulIf it be unlawful for families to ness of dressing meat may be collectdress their food on the Sabbath, it ed from the Scripture, inasmuch as follows, that it is so for bakers to our Saviour was present at a feast do it for them. Bakers indeed never on the Sabbath-day, Luke xiv. 1. pretend that heating and cleaning where, no doubt, meat was dressed for the oven, setting in, turning, and so many guests as were there bidden; drawing dinners, is not work; but then and when we are allowed to provide they have a very religious excuse for food for our cattle on the Sabbaththeir conduct. They tell us, that in day, surely we may lawfully dress consequence of their baking, fifty or meat for ourselves." This gentlesixty persons are enabled to attend man's appetite, I suspect, had blinded a place of worship, who would other- his judgment. It is a well-known wise be obliged to stop at home to fact, that the Jews were very rigid in cook; and hence they infer that their their adherence to the letter of their conduct is not only right, but meri- law, and especially to that part torious. Now, if this were the mo- which related to the Sabbath-day; it tive that influenced them, it would be is not, therefore, probable that any no justification, as we are not to do evil thing would be prepared for that that good may come. This, however, feast, which might have been preis not the case; interest is their ob-pared the day preceding. And if it ject, and when this end is not answered, the practice is discontinued. During winter, it is not so common

had, it is nearly certain that our Lord would not have countenanced such

conduct by his presence. And though

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Poetry: The Resurrection-Edwin's Grave.

we are allowed to feed our cattle on | the Sabbath, we are not allowed to provide food which might be as well procured- the day before. The same observation may be applied to food for ourselves.

There are some pious families, who conscientiously abstain from all unnecessary labour on the Sabbath; and as they know cooking to be unnecessary, all food is prepared on the Saturday. By this arrangement their dependents are able to attend the house of God, without distraction or confusion. This, however, is by no means common with the professors of religion; the servants in some families are almost broiling, while their master and mistress are praying. And if after dinner they should all attend a place of worship, they generally sleep the greater part of the time; the servants from heat and fatigue, and their employers from an overloaded stomach.

It would be easy to expatiate on this evil. It is presumed, however, that enough has been written to satisfy those who wish to be convinced of its impropriety, if it be wrong. I will, however, add, that I have been eighteen years an attentive hearer of the Gospel, and during this time I have never heard a sermon on the proper observance of the Sabbath. And until Sabbath-breaking in all its modes is exposed from the pulpit, little reformation in Sunday manners is to be expected.

I am, Sir,
Your's, respectfully,

CENSOR.
A similar answer has been received
from OMEGA, of London.

Poetry.

THE RESURRECTION.

Matt. xxviii. 2-4.

THE silent noon of night was past,
The moon was bright in silver sheen,
When sudden gloom the sky o'ercast,
And quench'd in darkness all the scene.
The centinels around the tomb,

In which the murder'd Jesus lay,
Look'd forward from the dreary gloom
With anxious eyes for coming day.
But, hark! beneath, the rumbling earth
Began with inward roars to rock,
As if her entrails from their girth

Were bursting with impetuous shock.

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Th' affrighted soldiers rais'd their eyes
To angry Heav'n in fear-form'd pray'r;
But, lo! new terror in the skies!
A mighty spirit in the air!
Like lightning's fire his count'nance beam'd,
His garments glitter'd white as snow:
Wrapp'd in a blaze of light, he seem'd
Descending tow'rds the earth below.
They sunk, in terror overwhelm'd
Struck to the quaking ground with dread :
The iron warrior, mail'd and helm'd,
Lay pale and senseless as the dead.
Soon to the earth the seraph came,
Soon was the rocky door thrown wide,
The quick-returning vital flame

Re-animates the Crucified!

With radiant glory compass'd round,

Forth walks the Conqueror girt with might;
The prostrate seraph licks the ground,
Eclips'd in his Creator's light.

How chang'd the scene!-of late, the mirth
And passive scorn of soldiers rude;
But now, while they lie stretch'd on earth,
He walks, too glorious to be view'd.
Behold yon tyrant! stript and bare,
In his own fetters bound, he lies;
His sceptre broken, while the air

Is troubled with his wailing cries.
Well may'st thou wail! the time draws nigh,
When thou, with all thy pow'r shalt die,
(This Resurrection seals the doom)
And all thy captives leave the tomb.
Liverpool Nov. 2, 1820.

J. M. G.

EDWIN'S GRAVE.-A MONODY.

BE hush'd, thou wint'ry wind! Thou canst not

wake

The dull cold ear of that forsaken clay;
Thou canst not chase the frozen calm away,
So fix'd on ev'ry pulse. Thy breath may shake
The with'ring grass that o'er my Edwin's
Bends mournfully; and round that dwelling
low,

grave

Thy wailing blast may utter sounds of woe-
But, like the verdure that again shall wave
Beneath the dewy sunshine of the spring,
Upon that hallow'd sod, my Edwin smiles
On the past turbulence of stormy days.
And, as the halcyon from her quiv'ring sprays
Delighted soars, so he to viewless isles
Of peace, and ever-blooming joy, hath sprung;
Immortal plumage glist'ning on his wing,
And Heav'n's own music pouring from his
tongue.

Oh, he is blest indeed! He hath escap'd
The wav'ring gales of this unquiet world,
And all th' appalling terrors sin hath shap'd,
And all the darts her legions foul have hurl'd,
To vex" the pure in heart." Long had he
found

Munition in that Rock, which lifts on high
Its head of glory to the central sky,
Yet plants its shelt'ring base on mortal ground.
And now he hath a triumph in the power
Of HIM who built that rock, and led him to its

tower.

357

Hymn for a poor Widow.-Stanzas.

Edwin! I would not weep for thee: I know
Thy warfare is accomplish'd. Thou hast laid
Thine armour of probation at the feet

Of JUDAH'S LION. Thou hast bow'd to meet
His great" Well done"-and humbly hast thou
said,

"Not unto me the glory-THINE the blow
That vanquish'd-THINE the strength in which
I smote the foe."

O Edwin! thou didst war with mighty foes-
Pains of disease, and struggles of a mind
Once wedded to the earth, then all resign'd
To GOD; and ever as the conflict rose

CANZONET.

358

WHEN Autumn's last rays have been tranquilly beaming,

I have seen the light web which the gossamer spreads,

While the dew-drop of morning resplendently gleaming,

Has hung like a gem on the tremulous threads. But how fragile that film!-that dew-drop how fleeting!

The breeze as it past swept the light gauze

away

Thy pray'r prevail'd--and now thy soul is And, ah! like the joys that scarce stay our

free:

Thou art Heav'n's denizen! How shall I weep for thee?

Yet, there are moments-sights and sounds

there are,

At which my spirit starts, and claims a tear
For the sad thought, that he who us'd to share
The word, the sight, the feeling, is not here,
Nor ever more shall be! Oh Edwin, then

My heart is not so strong,-I weep as other

men.

Yet not like them, who when such musings seize

The heart, resistless, dwell with thought dis-
may'd

In the drear sepulchre; and in the shade
Of melancholy cypress, find no ease
For the poor wounded spirit, all unus'd

To higher hopes. But when my soul hath

mus'd

On the dead friend awhile, sudden it wakes
To nobler views. He is not in the grave!—
Tis but the kindred dust that cell can have;
The clogs and fetters that the spirit shakes
Exulting off, and her free circuit takes
Amid new modes, new forms of excellence,
Clear to seraphie vision, tho' conceal'd
From the weak filmy orbs of mortal sense.
Edwin! what beauties are to thee reveal'd!
What wonders, full of vastness, and of grace,
Which here conception vainly sought to paint!
Of the OMNISCIENT's ways, how darkly faint
Our feeble guesses! Tho' we long to trace
In all his works his wisdom, but a ray,
A glimm'ring we behold: but thine the sight
Of all-pervasive Deity:-Thy view
May pierce creation's infinite-pursue
Science divine, still adding light to light,
And finding still an ever-bright'ning day!
Edwin, farewell! but not without a thought,
That I may sometimes hold communion sweet
With thy freed spirit-'tis a feeling fraught
With strength and consolation.-I have caught
Some snatches of it, in my rare retreat

From this life's clam'rous cares-and then I

cease

From all desire but this-for virtue and for peace.

Farewell! henceforth the fragrant wind shall

wave

Myrtle, and pleasant shrubs of evergreen,
O'er the lov'd verdure of thy early grave;
Emblems of hope unchang'd, whose blossoms
brave

Affliction's bleakest gale, and will be seen
Beauteous and bright, amid the Siroc blast,
That blights the desart world-the dreariest
and the last.

E. W-G.

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HYMN,

WRITTEN FOR A POOR WIDOW.
THO' faint and sick, and worn away
With poverty and woe,
My widow'd feet are doom'd to stray,
"Mid thorny paths below;

Be THOU, O Lord! my Saviour still-
My confidence and guide!

I know that perfect is THY will,
Whate'er that will decide.

I know the soul that trusts in THEE
Thou never wilt forsake:

And tho' a bruised reed I be,

That reed thou wilt not break.
Then, keep me, Lord! where'er I go-
Support me on my way;

Tho' worn with poverty and woe,
My widow'd footsteps stay!

To give my weakness strength, O God!
Thy staff shall yet avail:

And tho' thou chasten with thy rod,
That staff shall never fail.

STANZAS,

E. W- G.

On seeing the Rev. Charles Simeon of Cambridge,
in the Commercial Rooms at Bristol, obtaining
Subscriptions for circulating the New Testa-
ment, in Hebrew, among the Jews.

A SIMEON once to wond'ring Jews,
In Salem's sacred dome,
(While prophecies fulfill'd he views,)
Proclaims a Saviour come.

Now in her temple Commerce views
Another Simeon rise,
Again to spread that glorious news
Before that people's eyes.

Here too we see, as one of old,

The sacred word fulfill'd,*
For Commerce brings her gifts of gold,
The rich their off'rings yield.

And the daughter of Tyre shall be there with a gift; even the rich among the people shall entreat thy favour.-Psalm xlv. 12.

359

On the Substratum of Matter.

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SIR,-I embrace the present opportunity to acknowledge my obligations to "A Constant Reader," who, on looking over the first vol. of your instructive miscellany, (col. 980) fell upon some "observations" of mine "on the substratum of matter," and, conceiving I was in an error, forthwith endeavoured to put me right.

But having discharged my 'bounden duty' to him, I crave your leave, sir, to make some additional observations on this subject, and to submit a few remarks on some important points which he has connected with it.

I have carefully examined what your correspondent has advanced, col. 845, without its effecting a conviction in my mind, that the substratum of matter has any other than a verbal or mental existence. I admit the truth of many of his remarks; and will not undertake to vindicate every expression used in the article on which he has animadverted. I cannot, however, help thinking, that, after what the Bishop of Cloyne has advanced against the existence of an insentient substance, if we can but prove to our satisfaction the being of matter itself, we need not trouble ourselves much about "an unknown substratum." However just our views of things may be, if we do not constantly annex a definite and a settled meaning to the terms we employ, misapprehension and confusion are the inevitable result. From the manner in which my instructor uses the words matter and substratum, I cannot help suspecting that he does not always keep the notions distinct, which he associates with these terms. He appears to me, at least, to use the term substratum to denote matter itself; and if he does, though between our opinions on this subject, apparently wide yawns the gulf," the difference in reality is more in language than in thought.

Mr. Locke has some remarks that relate to disputes on the nature of matter, which I take the liberty to

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transcribe, judging them to be relevant to the point in hand. He observes, "How much names taken for things are apt to mislead the understanding, the attentive reading of philosophical writers would abundantly discover; and that, perhaps, in words little suspected of any such misuse. I shall instance in one only, and that a very familiar one. How many intricate disputes have there been about matter, as if there were some such thing reallyin nature distinct from body; as 'tis evident the word matter stands for an idea distinct from the idea of body? But if the ideas these two terms stood for were precisely the same, they might indifferently in all places be put one for another. But we see, that though it be proper to say, there is one matter of all bodies, one cannot say, there is one body of all maliers. We familiarly say, one body is bigger than another; but it sounds harsh (and I think is never used) to say, one matter is bigger than another. Whence came this then? From hence, that though matter and body be not really distinct, but wherever there is the one, there is the other; yet matter and body stand for two different conceptions, whereof the one is incomplete, and but a part of the other. For body stands for a solid extended figured substance, whereof matter is but a partial and more confused conception; it seeming to me to be used for the substance and solidity of body, without taking in its extension and figure. And therefore it is, that speaking of matter, we speak of it always as one, because in truth expressly contains nothing but the idea of a solid substance, which is every where the same, every where uniform. This being our idea of matter, we no more conceive or speak of different matters in the world, than we do of different solidities; though we both conceive and speak of different bodies, because extension and figure are capable of variation. But since solidity cannot exist without extension and figure, the taking matter to be the name of something really existing under that precision, has no doubt produced those obscure and unintelligible discourses and disputes, which have filled the heads and books of philosophers concerning materia prima; which imperfection or abuse, how far it may concern a great many other general

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