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ffibt be carried into the church when dead ! I Some time ago this clergyman refused admission to a Dissenter , and would not read the former part of the burial service over the corpse- In consequence of which ? a person of
some spirit said to him , " Sir * as you will not read one part of the service ^ yoii shall not read the other . " The clergyman retired , and the corpse was inhumed without any form of words beinsr used . I I have been reauested . being * used . have been requested
, Mr . Editor , to ask , through the medium of your Work ,, whether a clergyman has the power to keep Dissenters out of the church when they are taken to be buried , and to deprive the attendants of the benefit of hearing
the finest part of the church funeral service ? For my own part , I am persuaded , he has not 5 because the church and the yard are not the property of the parson or of the church people ? but belong to the whole parish ; and all who pay have a right to and an interest in themo
After the repeated insults -which Dissenters have received from bigoted priests of the Established Church , I am only astonished that they should not dedicate some places of their own ? either adjoining their temples of worship or elsewhere , as receptacles for their dead . In a former situation I
introduced the practice , and buried the first person , that was ever deposited in our chapel-yard . And 1 would beg leave most respectfully to recommend to every congregation of Dissenters , to procure , if possible , a piece of land , and preserve it for their
bury ing-place * It would spare them the pain of being insulted at a time when they can least bear it - and it would have a pleasing , soothing effect * if they would plant it with trees and shrubs , similar to the Dissenters'
graveyard at Stourbridge , in which , taking the chapel and the whole premises together , are shewn more correct taste and dignified elegance than in any other place to which my observation has been extended . Indeed , the
managers of that temple and its concerns , are far above my praise ; and they are a fit example for imitation , to Dissenting trustees and rulers , all over the kiugdoiMo X B . BRISTOWE . - T' ^ fflUJfriffflHrTrnfi
Origin of Doubt ® on the Truth of Christianityo 2 r
Origin of Doubts on the Truth of Christianity Sir , January % 1818 ,, V I ^ IHE question of Scepticus [ XIL -aL 591 ] , seems to admit of an easy answer- In the first age of . Christianity there was no doubt : for the Gnostic or phantomist heresy was rebuked in the writings of the apostle John : and we find that the believers
m Christy as the servant and messenger of the one true Gob , multiplied with astonishing rapidity in different regions , and that the faith of the many ? notwithstanding the learned speculations of certain philosophical converts from the Heathens , continued one and the same for at least
three centuries . The fondness for platonizing in Christianity , added to the desire of throwing a supposed glory round the cross of Jesus by exalting his nature into something
super-human , gradually introduced metaphysical refinements and sophistications into the simple gospel of Christ : till it was finally overwhelmed beneath a mass of dark and intricate
theology ; which , receiving the improvements of successive councils , at length settled in the corrupt idolatry of the Romish church . The doubt 9 therefore , which Scepticus seems to regard as irreconcileable with clear and authentic evidence , arises from
the great apostacy in the church of Christ ; which , by darkening and confusing the written word , and perverting the traditions delivered from the apostles , perplexed the truth , and led to endless disputations , " confusion worse confounded , " among which a
plaii ? understanding would find a difficulty in steering its way . The unchristian alliance of religion with secular authority , strengthened and perpetuated this dogmatic theology , which , contradicting the natural reason and being at variance with the
plain declarations of scripture respecting oni ! God , amazed and stupified the minds of men , and induced doubt in sonic , and in others infidelity . The struggling conjectures of strong thinkers , making their way through the
mysteries of human invention to primitive truth , drew oaen into sects : authority pronounced this choice of modes of faith , suggested by the light of reason , heresy and schism ; persecution was resorted la where argu-
Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1818, page 21, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2472/page/21/