consequent upon the introduction of manufactures, and its invariable accompaniments, abundant manure, and a ready market for produce, the land has been rendered equally valuable with that of districts naturally more fertile, and the face of the country has assumed a totally new aspect. Yorkshire is distinguished for its rivers, the principal of which are the Ouse, Aire, Don, Derwent, Colder, Wharf, Nidd, Ure, and Hull, all terminating in the Humber, which enters the German Ocean between Yorkshire and Lincolnshire. POPULATION OF YORKSHIRE. pendent College, near Sheffield, Rev. C. Perrot, and Rev. T. Smith, M. A. Tutors. Airdale Independent College, Idle, Rev. W. Vint, Tutor. Baptist College, Bradford, Rev. W. Steadman D.D. and Rev. B. Godwin, Tutors. ASSOCIATIONS, &c.-Sunday School Unions, 16. West Riding Home Missionary Society: Secretaries, Messrs. J. H. Cooke and J. Pridie, income about 400%. per annum. Holderness Mission, East Riding, Halifax Association; Secretary, Rev. John White, North owram. ECCLESIASTICAL JURISDICTION, &c.-Diocese, York. Diocesan, Dr. Vernon. Cathedral Dignitaries, 69; Church Livings, 809. In the gift of the Government, 113; Church, 350; Universities, 32; Public Bodies, 13; Nobility and Gentry, 299; Inhabitants, 2. ENDOWED PUBLIC CHARITIES.-Annual rental and dividends, 48,9281. 3s. 4d. BIBLE SOCIETY AUXILIARIES, contributions of 1829, 7,3171. 78. 11d. MISSIONS.-Church Missionary Society, 3,9241.28.11d. London, 2,9451. 128. 11d.; Wesleyan, 8,5771. 198. 4d.; Baptist, 499/. 5s. 10d.; Home, 1117. 98. 11d.; Unitarian, 997. 14s. 6d.; Tract Society, 2471. 15s. 5d. SCHOOLS FOR THE POOR.-Numbers educated in 1829: National 26,007; British, 4,495; Sabbath 87,848. RELIGIOUS DENOMINATIONS, &c.-Church Livings, as above, 809; Roman Catholic congregations, 46; Presbyterian, 13; Quakers, 64; Particular Baptists, 51; General Baptists, 9: Wesleyan Methodist, 532; Calvanistic Methodist, 1; Other Methodist, 147; Independents, 154; Home Missionary Stations, 2. Many not ascertained. ADDRESS OF JOSEPH JOHN GURNEY, ESQ. TO THE MECHANICS OF MANCHESTER. (Continued from p. 223.) Geology is a favourite study in the present day, and few persons of any education are now unacquainted with the classification in question. We have the primitive rocks; the transition, the secondary, the tertiary, and the alluvial; each bearing the marks of a watery formation; and each maintaining its own order in the series, notwithstanding the frequent interruption from below, of vast protruding masses supposed to be of fiery origin. The secondary rocks in particular, composed of alternate layers of sand-stone and limestone, are replete with fossil remains of plants and animals-the intelligible remnants of a once abundant, but now obsolete life. Now among all these remains, not a trace is to be found of man. Man therefore, beyond all reasonable And question, is comparatively a modern creature. not only is this true of the human race, but of the other species of animals and plants, which now enliven and adorn the world. If I am correct in my apprehension of the subject, they are all, or nearly all, NEW; belonging to an order of nature distinctly different from that which these ancient rocks display. For ever therefore must we lay aside the idle notion of an infinite series of finite creatures, producing their own likeness. Geology affords a palpable evidence, that the present order of animal and vegetable life had a commencement within some period of moderate limits. While But we have not yet stated our whole case. the secondary rocks display to the geologist an order of created beings prior to the present, the primitive rocks-those vast masses of granite and gneiss which form the lowest and oldest tier of the crust of the earthare wholly destitute of these curious remains of animal and vegetable life. From this fact we may fairly infer, that time was, and at no immeasurable distance, when there existed on the surface of our globe, no plants or animals whatsoever. Not only therefore is man comparatively modern-not only may all the different species with which we are now acquainted be traced to a first origin-but all preceding orders of living and growing creatures, must have had their commencement also within the limits of time. Undoubtedly, therefore, the existence of the human race, together with the whole present and past system of animal and vegetable life, is an effect which nature and philosophy compel us to ascribe to some adequate cause. Every one knows that this adequate cause can be only one-THE fiat of OMNIPOTENT WISDOM. From these remarks, you will easily perceive how false is the notion entertained by some persons, that geology is fraught with a sting against religion. So far from it, this delightful science has done much to confirm the Scripture record, and to complete that natural proof of a supreme intelligent Being, on which all religion hinges. Let it ever be remembered, that of all persons in the world, the Christian has the least reason to fear the influence of truth. Truth is the very element which he breathes. It is his hope, his strength, and his life. From whatsoever quarter it bursts in upon him, he hails its approach, and greets it as his firmest friend. His motto is unchanged and unchangeable.- Magna est veritas et prævalebit — "TRUTH SHALL TRIUMPH." To look through nature up to nature's God, is indeed a profitable and delightful employment. While I would warmly encourage you to cultivate so desirable a habit, I wish again to remind you that the wisdom and power of God-displayed as they are in the outward creation-are inseparably connected with his moral government. Just in the degree in which we are obedient to that government-just in the degree in which our faculties, both bodily and mental," are subjected to God's holy law-will all the knowledge which we acquire be blessed to our own happiness, and to that of our fellow men. Hence we form some idea of the vast importance of that fourth branch of knowledge, to which allusion was made in the early part of this address, and on which I shall now make a few remarks-I mean moral and religious knowledge. may And where is this to be obtained? Certainly we may furnish our minds with some considerable portions of it by reading the book of nature aud providence; but there is another book which must be regarded as its depository-a book in which all things moral and spiritual, belonging to the welfare of man, are fully unfolded. True indeed it is that natural science proclaims the power and wisdom of God; that the perceptible tendency of his government makes manifest his holiness; and lastly, that the surplus of happiness bestowed on all living creatures demonstrates his goodness. I believe it is also true that the law of God is written, in characters more or less legible, on the hearts of all men. But for a full account of his glorious attributes-for the knowledge of religion in all its beauty, and strength, and completeness-we must have recourse to the Bible --we must meditate on the written word. There the whole moral law is delineated with a pencil of heavenly light. There man is described in his true character. Above all, "LIFE AND IMMORTALITY" are brought to light by the Gospel." "This is LIFE ETERNAL, to know thee the only true God, and Jesus Christ whom thou hast sent!" Do not imagine, my friends, that I am about to preach you a sermon; that is not my present business; but I consider it to be strictly within the order of my subject, to invite and encourage you to seek diligently after that knowledge, on subordination to which, depends the ultimate utility and advantage of all other mental cultivation. I beg of you therefore, not to neglect the daily perusal of the Holy Scriptures. When you return home in the evening from your day's business, and before you retire to rest, devote a little time, I beseech you, to the collecting of your families together. Read a chapter in the Bible to them, in a serious and deliberate manner; and then pour forth your prayers to that God, in whom you live and move and have your being-to that God who can alone bless your labour and your study, and preserve you in peace, virtue, and safety. The religion of the Holy Scriptures will sweeten your sorrows, and sanctify your pleasures. It will keep not only your family circle, but your own minds, in right order; and while it will discountenance all vain notions and false speculations, it will enlarge and improve your faculties, for every wise and worthy purpose. But you ask me, on what moral and religious know ledge is founded? I answer, on that which is the basis of every other branch of knowledge-BELIEF. I have endeavoured to make it clear to you, that even philosophical and mathematical knowledge inevitably rest on certain principles which are received only by an intuitive conviction, or natural faith ; and that historical knowledge depends solely on that peculiar kind of belief, which is produced by testimony. I might have gone further-I might have reminded you, that your circumstances preclude the greater part of you from making philosophical experiments for yourselves, and from engaging in those mathematical calculations, on which depends the certainty of astronomical science. You are compelled to take for granted the results of other men's inquiries and labours; and you do not hesitate to believe those results to be true. And why? Because you rely on the testimony of books, on the testimony of your lecturers. A few moments' thought will convince you, that almost all the knowledge you possess, of nature and philosophy, as well as of geography and history, rests on no other basis what. soever, than faith in testimony. (To be continued.) PARAPHRASE OF DEUT. XXII, 1—10. Give ear, O Heav'ns! thou outstretch'd Earth, attend! The mighty works, the glorious name of God, S. F. W. THE PRAYING FAMILY SAFE. POLANUS speaks of a town in the territory of Bern, in Switzerland, consisting of ninety houses, all of which were destroyed by an earthquake, except the half of one house, where the master of the family was earnestly praying with his wife and children to God. Thus was the promise fulfilled; "He shall call upon me, and I will answer him; I will be with him in trouble, I will deliver him and honour him.” IDLENESS. It is storied of a Spanish woman, who went about begging from door to door, with her three children, that when a French merchant offered to take the eldest of them into his service, she haughtily refused, assigning for a reason, that she did not know but her son might yet live to be king of Spain! We fear such wayward ideas of dignity are not uncommon; and the habits superinduced by them prove they are no less pernicious. They who always brood over the golden egg, neglect that which is more precious than gold, even if it could be multiplied according to their most sanguine anticipations; for what so prolific a mother of vice as idleness? Among all those, who, within my knowledge,' says Dwight, have appeared to become sincerely penitent and reformed, I recollect only a single lazy man; and this man became industrious from the moment of his apparent, and, I doubt not, real conversion. The sinful prostitution of his time and talents, and his ready admission of temptations to his heart, fix the idler in a regular hostility against all the promises and threatenings of Religion: while his self-conceit makes him too wise, willingly to receive wisdom even from God." We would therefore strenuously enforce it on parents especially, to maintain amongst their children a system of active employment, as one of the best means of rendering them upright and honourable in society. The peculiar bias of their respective dispositions being ascertained, let them have something to do according with it-something to keep the body or mind incessantly at work-something which will make relaxation itself an exercise, and exercise a relaxation. Discipline like this cannot fail of realizing its own reward; whereas the neglect of it must inevitably bring along with it a proportionate degree of punishment. Whatever the Spanish lady might have imagined, we may be quite sure, beggary afforded no greater facilities to the enthronement of her first-born drone, than labour could have done. "The hand of the diligent shall bear rule, but the slothful shall be under tribute." THE HAPPY LIFE. BY SIR HENRY WOTTON. T. C. H. How happy is he bred and taught, Of public fame, or private breath. THE EARTHENWARE MAN'S PRAYER. Related by the father of the Rev. Mr. Gregg, late of St. Alban's, in whose barn the poor old man had lodged for the night, and where he was overheard the next morning. "Thank God I have slept soundly to-night, and so this morning am pure and well. Thank God my ass is well, and has ate a good lock of hay, her crust of bread, and drank half a pail of water. God bless us both to-day! and give me strength to walk afoot, that I may'nt be forced to get up and ride the poor beast, for she has luggage enough already. God Almighty send that folks may want my wares, and that somebody may take a liking to my ballads; and them as can afford it may give me some victuals and drink, that I may not give my ballads to servants for it, when their masters and mistresses don't know on't. God Almighty lead us through green lanes, where my poor ass may light of good cropping, without running into other folks' grass or corn; and that, poor thing, she mayn't tumble down and hurt herself, and break my wares. And God Almighty incline somebody to give me a night's lodging; and that I may have a dry barn, and some barley straw too (an't please God); I am grown old now, and a hard bed is worse than it used to be. But I don't distrust God Almighty's care, for he never let me want in my life; and so his great and holy name be praised now and evermore. Amen." Is there not in all this an honest simplicity and grateful confidence in God, suited to humble and instruct thousands with more spiritual attainments and advantages? INTERPRETATION OF WORDS OR ACTIONS. THERE is no word or action but may be taken with two hands, either with the right hand of charitable construction, or the sinister hand of malice and suspicion; and all things succeed as they are taken. I have known evil actions, well taken, pass for either indifferent or commendable. Contrarily, a good speech or action, ill taken, scarce allowed for indifferent, an indifferent one censured for evil, an evil one for notorious. So favour makes virtues of vices; and suspicion makes virtues faults, and faults crimes. Of the two, I had rather my right hand should offend: it is safer offending on the better part. To construe an evil action well, is but a pleasing and profitable deceit of myself; but to misconstrue a good thing is a treble wrong-to myself, the action, and the author. If no good sense can be made of a deed or speech, let the blame light upon the author. If a good interpretation may be given, and I choose a worse, let me be as much censured of others, as that new conceit is punishment to myself.-Bp. Hall. CLERICUS next week, if possible: his favour did not arrive in time for the present Number. "MY MOTHER" in the First Number of our new Volume. London: Printed and Published by C. WOOD AND SON, Poppin's Court, Fleet Street; to whom all Communications for the Editor (post paid) should be addressed; and sold by all Booksellers and Newsmen in the United Kingdom. Hawkers and Dealers Supplied on Wholesale Terms, in London, by STEILL, Paternoster Row; BERGER, Holywell Street, Strand; F. BAISLER, 124, Oxford Street; and W. N. BAKER, 16, City Road, Finsbury. Birmingham, by Butterworth. Brighton, Saunders and Son. Bristol, Westley and Co. Cheltenham, Porter. Chippenham, Alexander. Chipping Norton, Smith. Edinburgh, Laing and Forbes. Gloucester, Lea.' Liverpool, Willmer and Smith. Manchester, Ellerby. Macclesfield, Wright. Newbury, Vardy. Norwich, Bowles. Nottingham, Wright. Oxford, Wheeler. Portsea, Horsey, Jun. Reading, Rusher. Romsey, Hants, Gray. Uxbridge, Lake. Warwick, Merridew. Worcester, Lees. And in Paris, by G. G. BENNI8, No. 55, Rue Neuve St. Augustin. Of whom may be had any of the previous Parts or Numbers. SPA-FIELDS, OR NORTHAMPTON, CHAPEL. SPA-FIELDS CHAPEL, of which the Engraving is correct representation, was originally built for a Theatre, and called the PANTHEON. It was opened for the amusement of the public, in the year 1770, at a period when London was favoured with but very few evangelical clergymen. The devoted Mr. Romaine was then labouring as Rector of St. Ann's Blackfriars, preaching to large congregations, with only about three or four clerical colleagues of a like serious spirit in the whole metropolis. The Pantheon, not receiving the public patronage, so as to pay the speculators, was closed, and offered to be let; when it was taken by several friends of religion, and fitted up as a place of worship, and called Northampton Chapel, being on the estate of the Earl of Northampton. Divine service was commenced in it, rather privately, on Saturday evening, July 5, 1777, on which occasion the late Rev. John Ryland, of Northampton, officiated, by license under the Toleration Act. On the following day, it was publicly opened by the Rev. Herbert Jones and the Rev. William Taylor, two clergymen of the Church of England, whom the proprietors had engaged as the stated ministers. Messrs. Jones and Taylor, not having come to terms with the Rev. W. Sellon, ninister of St. James' Clerkenwell, in which parish Northampton Chapel is situated, were prosecuted by that gentleman, and obliged to discontinue their services after about eighteen months. Religious worship having been suspended for some weeks, the Countess of Huntingdon opened it as her chapel, on Sunday, March 28, 1779. The Liturgy of the Church of England was continued, and the Rev. Mr. (afterwards Dr.) Haweis, one of the Countess's chaplains, officiated. In a short time, Mr. Haweis was cited before the Spiritual Court, and obliged to discontinue his services, which he did not resume till after the decease of the minister of the parish at that time. The Rev. C. Glascott, another of Lady Huntingdon's chaplains, was also introduced to officiate, but was soon obliged to withdraw by the same unchristian means. The Rev. Thomas Wills, another chaplain of VOL. I. the Countess, visited Spa-Fields Chapel, as it was called, a little time after it had been opened by Mr. Haweis; and from the withdrawment of Messrs. Haweis and Glascott, he was the principal clergyman who officiated; but expecting similar treatment, he and Mr. Taylor, before mentioned, determined on seceding from the Church of England, rather than the Gospel should be excluded from this place, in which a very large congregation had been gathered. This chapel is a circular building, with a handsome, neatly-ornamented dome; it has two galleries all round, one above the other, supported by small columns about six inches in diameter, which give it a light appearance. The chapel will accommodate about 3,000 persons; and, from its first opening, it has generally been well attended, supplied chiefly, till within a few years, by ministers of the Establishment. Spa-Fields Chapel deserves especial notice, on account of its connection with the formation and progress of the various great religious Institutions which are the glory of our country and the means of blessing to the world. The London Missionary Society, the British and Foreign Bible Society, the Religious Tract Society, the Home Missionary Society, and others of a kindred spirit, have always found in this congregation generous friends and supporters. Connected with this chapel is a Charity School for clothing and educating 35 boys and 25 girls; a Sunday School; a Benevolent Society for the Relief of the Sick; a Maternal Society for the relief of Lying-in Women; and a Juvenile Society for assisting Females; besides several others for the support of aged and infirm Ministers of the Countess's connection, and in aid of the Missionary Societies. PRINCIPLES AND GOVERNMENT OF LADY HUNTINGDON'S CONNECTION. The following extract from a reply to an inquiry as to the principles of this Society, will be interesting to many: it was written in 1796. "We desire to be esteemed as the members of Christ's Catholic and Apostolic church, and essentially one with the church of England, of which we regard ourselves as living members. And though, as the Church 2 H of England is now governed, we are driven to a mode of ordaining ministers, and maintaining societies not amenable to what we think abused episcopal jurisdiction; yet our own mode of government and regulating our congregations will probably be allowed essentially episcopal. With us a few preside. The doctrines we subscribe (for we require subscription), and what is better, they are always truly preached by us, are those of the Church of England, in the literal and grammatical sense. Nor is the liturgy of the Church of England performed more devoutly in any church, nor the Scriptures better read, for the edifying of the people, as those who attend our Sunday congregations can witness." ADDRESS OF JOSEPH JOHN GURNEY, ESQ. TO THE MECHANICS OF MANCHESTER. (Concluded from p. 230.) WHAT then can be more irrational than to refuse to receive religious knowledge-because it rests, in part, on the same foundation? The doctrines of Christianity are founded on facts; and those facts are the subject of testimony. And we are sure that the facts are true, and therefore that the doctrines resting on them are divine, because the testimony in question is at once abundant in quantity, and sound in character. I cannot now enter on a detailed account of the historical evidence, by which are proved the genuineness of the Holy Scriptures, and the reality of the events which are there recorded. But since you are accusjoined to receive the testimony of your lecturers with implicit confidence, I beg of you on the present_occasion to accept my own. I believe I am an honest man, and I have long been accustomed to investigate the subject. I am ready, then, to declare in your presence—in the presence of all Manchester- of all England of all Europe-nay of the whole world — that there are no facts whatsoever within the whole range of ancient history, of the truth of which we have more abundant and conclusive evidence, than of the DEATH AND RESURRECTION OF JESUS CHRIST. Indeed I know of no ancient events on record, of which the evidence is nearly so much accumulated, or nearly so strong. The resurrection of Jesus Christ, together with the miracles of Christ himself and his apostles, are our sure vouchers that the Author of Nature, who can alone suspend or reverse its order, was the Author of Christianity. These miracles bore no resemblance to the false pretences of the fanatical and superstitious. They were, for the most part, immediate in their operation; wrought in public; utterly incapable of being accounted for by second causes and of so broad and conspicuous a character, that no deliberate eye-witness could be deceived respecting them. Nor were they in point of fact improbable events. Who will deny that the dark and degraded condition of mankind required an outward revelation of the Divine will? Who will not allow that miracles are a suitable test the most suitable one which we can imagine-by which the truth of such a revelation might be established? Who does not perceive, that under such circumstances, it was credible -nay highly probable—that God would permit or ordain them? True indeed it is, that they were directly opposed to the course of nature. Otherwise they would not have been miracles-they would not have answered their purpose. But is it not equally opposed to the known order of things, that an honest man, in bearing witness to these facts, should tell a deliberate lie? Is it not yet more at variance with that order, that he should persevere in that lie through life, and sacrifice every worldly advantage, and even life itself, to the support of it? It is not a far greater breach of every established probability, that twelve men, of the same virtuous character, should all tell this lie-should all persevere in it without deviation—should all sacrifice their property, their peace, and their reputation — should all be willing to lay down their lives, in its maintenance? Is it not, lastly, an actual moral impossibility, that this lie, accompanied by no temporal force and no worldly advantage, but by every species of loss and affliction, should triumph over the prejudices of the Jew and the favourite habits of the Gentile -should be accepted and believed by myriads-and should finally enthrone itself over the whole Roman empire? But the truth of Christianity does not depend solely on those miraculous facts to which we have now adverted. Prophecy duly fulfilled is itself a miracle, equally applicable to the proof of religion; and the Scriptures abound in predictions, of which history has already recorded the fulfilment. The events by which many of them have been fulfilled-for example, the spread of Christianity, and the dispersion of the Jews— are familiar to us all. I wish I could persuade you to examine the prophecies scattered over the Old Testament, and meeting us at every point in a most unartificial manner, respecting the Messiah who was to come. I wish I could induce you to compare them with the history of his birth, life, character, ministry, death, resurrection, and ascension, contained in the four Gospels. You would find the prophecy and the history tally with a marvellous precision; and since the Old Testament can be proved to have been written long before the coming of Christ, you would find yourselves in possession of an evidence of which no cavils could deprive you, that Christianity is God's religion. When a lock and a key are well fitted, a fair presumption arises, even though they be of a simple character, that they were made for each other. If they are complex in their form, that presumption is considerably strengthened. But if the lock is composed of such strange and curious parts as to baffle the skill even of a Manchester mechanic-if it is absolutely novel and peculiar, differing from everything which was ever before seen in the world-if no key in the universe will enter it, except one; and by that one it is so easily and exactly fitted, that a child may open it-then indeed are we absolutely certain that the lock and the key were made by the same master-hand, and truly belong to each other. No less curiously diversified no less hidden from the wisdom of man-no less novel and peculiar—are the prophecies contained in the Old Testament, respecting Jesus Christ. No less easy no less exact-is the manner in which they are fitted by the Gospel history! Who then can doubt that God was the Author of these predictions -- of the events by which they were fulfilled-and of the religion with which they are both inseparably connected? But independently of all outward testimony, and of the evidence of miracles and prophecy, Christianity proclaims its own divine origin, by its character and its effects. This is a subject on which we appeal to your native good sense, to your practical feelings, to your personal experience. Christianity is the religion of truth, because it is the religion of holiness. In vain will the student search the pages of Plato and Aristotle -in vain will he examine the conversations of Socrates -in vain will he dive into the disputations of Cicerofor a moral system so complete, so simple, and so efficacious, as that of the Bible. Where within the whole range of uninspired ethics, shall we find any thing |