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16.—The strictest attention must be paid to the draughts, plans, and {ketches of the country; and drawings will be made of those buildings which appear to be of importance from their undoubted antiquity, or architectural peculiarities.

17.—It would be extremely desirable to form an ample collection of inscriptions, manuscripts, and medals, and other valuable monuments of antiquity, whether Hebrew, Phœnician, Greek, or Roman.

18.—Estimate of the present population of Palestine, with details of the manners and customs of the inhabitants,

19.—Vestiges of ancient cultivation in parts of the country now desolate and unproductive.

20.—Weights; and measures of time, distance, and capacity.

ai.—The present modes of dividing the year and day, in use among the Arabs, Turks, Christians of each denomination, and Jews; as well as the state of trade and manufactures within the limits of Palestine, and its vicinity.

A variety of other subjects of enquiry of a more particular and detailed nature, cannot fail to suggest themselves to the committee, when they are preparing their instructions for their travellers.

The following is a list of the members of the committee appointed bv the association:

A. Hamilton, D.D. F.R.S. V.P.A. President.

Earl of Aberdeen, Treasurer.

William Hamilton, Esq. F.S.A. Secretary.

George Browne, Esq.

Rev.W. Cockburn,

J. Spencer Smith, Esq. LL. D. F.R.S. F.S.A.

[graphic]

ON DR. KNOX'S LETTER.

To The Editor. Of The Orthodox Churchman's

Macazine. Sir,

YOU have properly noticed and reprehended the conduct of one clergyman for making an impudent attack upon the Catholic faith, in a sermon preached at an archdiaconai

visitation ; nor have you passed over without just censure", the inconsistency of others, who in leaguing with sectaries of various descriptions, seem indifferent to what may befal that Church which they are bound by every principle of common honour and honesty to support.

It is with some concern that I request a place in your next number for a few strictures upon the extraordinary conduct of another divine, of some note in the literary world, though not of much consequence in the Church.

The person to whom I allude is the Rev. Dr. Knox, master of Tunbridge school, who has officiously thrust himself forward to public notice, by the publication of a strange letter in the newspapers, wherein his venerable diocesan is attacked in a manner which shews that the writer is lost to all fense of common decorum.

It seems that the bishop of Rochester and his clergy, at a late visitation held at Tunbridge, thought proper to frame an address to his majesty, • expressing " their acknowledgments for the firmness evinced by him, for the security of our Religious Constitution, and especially for his conspicuous display of that firmness on a late occasion."

As it was possible that a few of the clergy might either think such an address unnecessary or have objections to the wording of some parts of it, therefore to prevent any altercation it was agreed upon, that when the ceremonials of the visitation were over, the address should be read, and then submitted for subscription to those who approved of it. No one, however, was called upon to sign it. Every person was left to the unbiassed dictates of his own mind But Dr. Knox, with that petulance which has ever marked his character, immediately arose, after the address was read, and attempted to deliver a political and an inflammatory harangue before the altar.

On this the bishop very properly interposed his authority, and prevented the orator from turning the house of God into a political debating room. Out of revenge the doctor publishes his intended declamation in the newspapers in the form of a letter to a friend. In this letter he is fiercely angry with the bishop and with the clergymen who brought forward the address, which he characterizes as being merely political, and which therefore ought not to have been read by the bishop from the altar. The doctor then goes on to tell us what he intended to have said; and here, according to his own principles, he ought not to have entered upon a political discussion before the altar.—Now the

. doctor's -doctor's speech was fitted only for a tavern, or a meeting of field politicians at Chalk Farm. He panegyrizes the late ministers, and pours out the coarsest invectives upon the present. Let us contrast this with the address. That confines itself to a mere expression of gratitude to his majesty for his paternal watchfulness over the Religious Constitution of these realms. And was this " conspicuous firmness of the king" in resisting the encroachments of an aspiring party who are avowedly hostile to the Established Church, to be treated with indifference? Were the clergy, of all men, to be silent on this occasion, and not to thank the king for his care of the Protestant interest? Whether the concessions intended to be made to the Roman Catholicks were of that alarming nature which some imagine, or not, is beside the question. The conduct of the king is all that we have to do with in the present instance. His concern for the constitution, and his conscientious regard to his sacred obligations, call for our admiration and for the public expression of our gratitude. And (hall the clergy be less forward than their brethren, in manifesting their acknowledgments for the firm, constitutional, and conscientious stand which our revered sovereign took in this momentous crisis?

But Dr. Knox fays, that the address ought to have been brought forward in the Town-hall; because, like a man fond os dispute and opposition, he wanted to have an amphitheatre wherein to display his powers. Had the address been the act of the corporation and inhabitants of Tnnbi idge, the Town-hall would no doubt have been the moil proper place for discussing the address. But this was the act of the clergy, assembled in a body with the bilhop at their head, and who of course had nothing to do with the Town-hall: and though the doctor calls the address political, he has not proved it to be such. The king objected to the sweeping concessions to the Romanists, on a religious account, as what affected his coronation oath, and a« what might eventually prove injurious to the Established, Church. An address of thanks to him therefore becomes a religious concern, and the neglecting to address his majesty for the solicitude which he has Ihewn for the Church would argue as great a want of feeling on the part of the clergy, as there has been of good manners and good fense in the present opposition to it on the part ol the sunbridge orator.

I am &c.
IOTA.

PRACTICAL INFLUENCE OF THE"DOCTRINE OF THE TRINITY.

To The Editor Of The Orthodox Churchman $ Magazine.

Sir,

I have been much pleased, in common no doubt with all your readers, with Mr. Pearson's valuable paper oil the "Pre-existence of Christ." His remarks on the practical importance of that doctrine are deserving the most serious consideration- of those who are apt to treat this article of faith as merely speculative. The perusal of Mr. Pearson's Essay brought to my recollection an excellent sermon preached by the learned Dr. William Dodwell, before the University of Oxford in 1745, and published the same year under the title of " the Practical Influence of the Doctrine ot the Holy Trinity represented."

As this sermon is very scarce, perhaps an extract from it may be acceptable to the readers of your useful Magazine.

I am, Sir,

Your's, &c.
AN OLD CORRESPONDENT.

"The doctrine of the Trinity is practical even in the inflance that may least be considered, in regard to the dis. ■charge cf our duty to our neighbours. For since all are honoured by the peculiar offices of these Divine Persons, all have., or ought to have, on that account, a higher regard to each other. The Patriarch Job, argues, and very ilrongly, the duty of kindness and beneficence to all our brethren of the human species, from the consideration only of their joi.ut relation to our common Creator: Did not He, fays he, that made me in the womb, make him, and did not One safliion us in the icomb? "Job. xxxi. 15. This was doubtless a very proper motive to mutual affection; but of how nouch stronger force is it, when we can carry on the argument thus: Did not He that redeemed me redeem others, and did not One fashion us in the New Birth? Are we not justified by the merits of the fame Saviour, and regenerated bjr the fame Holy Spirit? Did not Christ die for all, and is not preventing and assisting grace offered at least to all? If then the grace of our Lord Jesus Christ,.

and Pra£lical Influence of the Do&rine of the Trinity. 31

And the Love of God, and the Communion of the Holy Spirit, be with all, shall we despise or disregard the meanest of our brethren, who are honoured with the same privileges and entitled to the fame glorious hopes with ourselves? If they are not thought beneath the protection and immediate regard of each Divine Person in the Godhead, shall we poor sinful transitory mortals disesieem our own nature, and undervalue those for whom the Eternal Son of God shed his blood, and whom the Eternal Spirit continually attends with the gracious offers of his assistance? If our brother of the lowest degree be, notwithstanding, the purchase of a divine sacrifice, and the Living Temple of the Holy Ghost, this raises him higher in our regard than any other consideration, and requires a- more benevolent treatment of the meanest object upon earth, that is so highly exalted and interested in the scheme and ceconomy of Heaven.—But all this dignity of ourselves and our fellow-creatures depends on the Divinity of the Son and Spirit, on the true and proper satisfaction of our Saviour, and the real inspiration of the Holy Ghost. If Christ was only an holy prophet or messenger1 from Heaven, to reveal the will of God to men, and died only as a witness to confirm the truth of the doctrine' he taught, and if grace be nothing more than an happy chain of such natural causes as concur to promote reformation and amendment of life, then all the great condescension and favour of the gospel, is lost, and we are left without any propitiation for our sins, or meritorious title to acceptance and reward. Every such supposition degrades us to our natural state, leaves us to our own strength to perform good works, and to-our own merit to atone for our iniquities, and even an impartial heathen might be sensible of the consequence. The truth is, the doctrine of the Trinity is so far from being merely a .matter of speculation, that it is the very essence of the Christian Religion, the foundation of the whole revelation, and connected with every part of it. All that is peculiar to this religion has relation to the Redemption of Christ, and the Sanfctification of the Spirit; and whosoever is endeavouring to invalidate these articles, is overthrowing or undermining the authority of this dispensation and reducing it to a good moral system only, or treatise of ethicks. If the Word, or Logos, who became incarnate, was a created Being only, then the mystery of his incarnation so much . insisted on in Scripture, and the love expressed to mankind thereby, so much magnified, dwindle into an interested service; and a lhort life of sufferings, concluded indeed with a

painful

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