reet speakers, and accurate writers, Saltash, Cornwall, May 11, 1820. In reply to query 5, col. 367, it may be said, that it appears probable the spirit of Lazarus existed during the time specified, in that disputed state, where will remain the disembodied souls of all mankind, until the last day; and that our Lord, in virtue of that sovereignty which he possessed over the universe, recalled it to a state of probation. A "Correspondent of Blackburn," will perceive, that the union of a state of probation and retribution, involves no contradiction; and that therefore, whether any individual is the subject of both at the same time, depends on the will of the Supreme Governor. S. T. Another Reply to the Query on the Soul of Lazarus, by B. F. Hopkins. the Magazine for October last, (col. 763, Vol. I.) under the signature "Neuter." Allow me to observe, in reply to his Query, that I think, many passages in Mr. Wesley's early writings, by ascribing the entire work of conversion, and final salvation, to the free-agency of the Holy Spirit in the hearts of believers, do appear to me to countenance the Calvinian system; and possibly would bear, in strict criticism, such a construction as might be supposed to grant "all that Calvinism requires." Of this I incline to think Mr. Wesley himself was not altogether insensible; for both in 1744 and in 1770 he candidly acknowledges, that he and his coadjutors had “leaned too much towards Calvinism." His later works however, and particularly the celebrated "Minutes of 1770," were both calculated and intended to correct that error; for such Mr. W. undoubtedly considered it. What part of that great man's works were more congenial to the truth of Christianity, must be left to the judgment of those who read them. This very question, however, is copiously discussed in "A candid and impartial Inquiry into vertised on the covers of this Magathe present state of Methodism," adzine, Jan. 1820, to which I beg leave to refer your correspondent. I am, Sir, your's, &c. OMEGA. It is highly improbable to suppose, that the soul of Lazarus was resident in his body during the space of four days after his decease; since, as Mary intimates, his body was in a state of putrescency. And it would appear | somewhat fanciful to conjecture, that Reply to a Query, col. 763, Vol. I. on the his spirit hovered round the tomb, till Comparative State of Methodism in it re-entered its former habitation. England and Ireland. The most probable opinion therefore is, that it abode in Hades, the receptacle of departed spirits, till it was called from thence by Jesus Christ. Birstal, June 29, 1820. Reply to a Query on the Wesleyan SIR, While I admire your candour found in the zealous and ardent at1st. One cause, may doubtless be tachments of a large majority of the inhabitants of Ireland to the religious associations and forms of worship in which they have been brought up: or, as they would call it, the religion of their ancestors. In the south and middle parts of the kingdom, this religion is principally the Roman Catholic; and in the north it is Presbyterianism. The members of the Established Church bear but a small proportion in Ireland, to those other religious bodies; and we are well aware of the extreme difficulty of obtaining converts from either of those bodies. The hostility of Popery to the Religion of Jesus Christ, fortifies its deluded subjects equally against the inroads of Methodism; while the Calvinism and prejudice of the Presbyterian, will hardly permit him to hear the preachers of Methodism; which he therefore often condems unheard, as rank Arminianism: a name which he dreads and abhors but little less than Popery itself. In England neither of those sects prevails as it does in this part of the united kingdom: on the contrary, the great majority of the people arc, or have been, members of the established church, and the transition from that to Methodism is much more natural and easy than from the other denominations. Much of the superior increase of Methodism in England may doubtless be traced to this source. 2dly. Another reason may be discovered in the different habits and circumstances of the people. In England the industry, economy, sobriety, and frugality, and consequent independence and comfort, of the middle ranks of society, (and of these the Methodists principally consist) present the greatest facilities for the spread of genuine religion, and such we flatter ourselves Methodism is. In Ireland it is unhappily notorious, that the reverse of those habits and circumstances too much prevails. Indolence, extravagance, and intemperance, are mortal enemies to religion; and with grief we must confess, these vices are too often associated with the Irish character: and to this cause also much of our deficiency in religion may doubtless be ascribed. 3dly. The extent of country, the magnitude, population, and wealth of the great commercial cities and manufacturing towns of England, contrasted with the comparatively narrow limits, small towns, inferior population, and general poverty, of the sister kingdom, give the former a very decided advantage in the promulgation of the everlasting gospel. The English preachers have a much wider, a richer, and more fertile field of action; and hence it is no wonder if they have a more abundant harvest. But after admitting the full operation of all these powerful causes, in giving to England a decided advantage in the extent and quantity of Methodism; it may be questioned, if there is the same, or indeed any difference, in point of quality. I have seen much of both countries, and am inclined to think, upon the whole, that Methodism produces as much genuine piety in its professors, taken number for number, in Ireland as it does in England. And we also come very little, if any thing, behind England in the talents, piety, and zeal of our preachers; notwithstanding many of our best and most promising men have been for many years past translated to Great Britain, upon the first dawn of those superior talents, which marked them out as too grea to be thrown away upon, or buried in poor Ireland! I am, Sir, respectfully, your's, Belfast, May 29, 1820. Another correspondent makes the following observations on the preceding subject. With respect to Methodism flourishing less in Ireland than England, I imagine it may arise from the following reasons:— 1st. The greater part of the population of Ireland are Roman Catholics, and so under the influence of their spiritual guides, that they durst not relinquish their religious tenets for those of Protestantism of any description, under pain of damnation. 2d. That many of the peasantry of the Protestant persuasion durst not embrace Methodism, through fear of suffering privations from their landlords and masters. 3d. From their extreme poverty, which would render them incapable of supporting any new interest of a religious nature. Reply to a Query on Surnames. Answer by a correspondent of Studley, to a Query on Surnames, inserted col. 676. ; Before the arrival of the Normans, men were usually named from their condition and properties: as, Godred, the Saxon word for good advice and a woman was called from some quality of her body, as Sweanshalse, for the whiteness of her neck. But after that period, men began to be known by their dwellings, and to have an appellation from the possessions they enjoyed. At that time the names of John, Thomas, Nicholas, Francis, Stephen, and Henry, were introduced, with others, scriptural, and now in use among us. Such as had lands assigned them were called from these; thus, if Thomas had got the township of Norton, Sutton, Knowles, or Combe, he was thenceforth called Thomas of Norton, of Sutton, or of Combe: other again preferred the places in Normandy or Britany whence they had arrived; thus, if a man came from a village called Vernon, Montague, Howard, or Spencer, he transmitted to his posterity the surname of Vernon, Montague, Howard, or Spencer, to be put after their Christian names, so long as any of them should remain. On the Religious Sentiments of Mr. tion, and your charity. I must take Pope. MR. EDITOR, SIR, After Mr. Pope had published his Essay on Man, he was considered, by many of his readers, as an advocate for Deism. The younger Racine, a celebrated French writer, had frequently heard persons deduce consequences, from some of the principles inculcated in this Essay, unfavourable to revealed religion. This induced him to notice that work, in his Poem on Religion, in a way not very congenial to the feelings of the poet. His allusions gave birth to the following letter; in which, Mr. Pope distinctly disavows the opinions imputed to him, and declares his faith to be in perfect accordance with that of Mr. Pascal, and the Archbishop of Cambray; two learned and pious Roman Catholics. As the readers of his Essay, are by far more numerous than the readers of his Letters; so, I believe, the number of persons who rank him with deists, greatly exceeds those who class him with the believers in Christianity. If you are of opinion, that this letter, with the remarks annexed, are calculated to exhibit a correct view of the Bard's real religious sentiments, their insertion will oblige, Sir, Your's, respectfully, 64 OBSERVER. Mr. POPE to the younger RACINE. London, Sept. 1, 1742. "SIR,-The expectation in which I have been for some time past, of receiving the present you have honoured me with, was the occasion of my delaying so long to answer your letter. I am at length favoured with your Poem on Religion; and should have received from the perusal of it, a pleasure unmixed with pain, had I not the mortification to find, that you impute several principles to me, which I abhor and detest. My uneasiness met some alleviation from a passage in your preface, where you declare your inability, from a want of knowledge of the English language, to give your own judgment on my Essay. You add, that you do not controvert my tenets, but the evil consequences deducible from them, and the maxims which some persons of notable sagacity have imagined that they have discovered in my Poem. This declaration is a shining proof of your candour, your discreleave to assure you, Sir, that your unacquaintance with the original, has not proved more fatal to me, than the imperfect conceptions of my translators, who have not sufficiently informed themselves of my real sentiments. The many additional embellishments which my piece has received from the version of M. D. R-, have not done an honour to the Essay on Man, equal to the prejudice it has suffered from his frequent misapprehension of the principles it inculcates. These mistakes, you will perceive, are totally refuted in the English piece which I have transmitted to you. It is a critical and philosophic commentary, written by the learned author of the Divine Legation of Moses. I flatter myself that the Chevalier Ramsay will, from his zeal for truth, take the trouble to explain the contents of it. I shall then persuade myself, that your suspicions will be effaced, and I shall have no appeal from your candour and justice. In the mean time, I shall not hesitate to declare myself very cordially in regard to some particulars about which you have desired an answer. I must avow, then, openly and sincerely, that my principles are diametrically opposite to the sentiments of Spinoza and Leibnitz; they are perfectly coincident with Mr. Pascal and the Archbishop of Cambray; and I shall always esteem it an honour to me, to imitate the moderation with which the latter submitted his private opinions to the decision of the Church of which he professed himself a member. "I have the honour to be, &c. "A. POPE." As Mr. R. was but imperfectly acquainted with the English language, this letter was quite satisfactory, and produced a polite apology for his supposed mistake. His answer concludes thus: "The respect you avow for the * Pope's Works, vol. 3, p. 89, 90, 91.-London edition, printed by Cavil, Martin, &c. 1795. says, "All are but parts of one stupendous whole, Whose body nature is, and God the soul." And, religion you profess, is a sufficient vin- | And pursuing the same subject he dication of your doctrine. I will add, that, for the future, those among us who shall feel the laudable ambition of making their poetry subservient to religion, ought to take you for their model; and it should ever be remembered, that the greatest poet in England is one of the humblest sons of the Church!!!" From Mr. Pope's letter, it is evident that he was suspected, by his foreign correspondent, to have given some countenance to the peculiar tenets of Spinoza or Leibnitz; and as some parts of the Essay on Man obviously favour these tenets, it probably appears very remarkable to some of your readers, that this writer directly opposed those principles which he professes to believe, and maintained those which he pretends to abhor and detest. That he has advocated the opinions of Spinoza and Leibnitz, will plainly appear, by comparing a brief statement of their schemes, with a few passages from the Essay. The chief articles in Spinoza's system are reducible to these: That there is but one substance in nature, and that this only substance is endued with an infinite number of attributes, among which are extension and cogitation: That all the bodies in the universe are modifications of this substance considered as extended; and that all the souls of men are modifications of the same substance considered as cogitative: That God is a necessary and an infinitely perfect being, and is the cause of all things that exist, but is not a different being from them: That there is but one being and one nature, and that this nature produces within itself, by an immanent act, all those which we call creatures: And that this being is, at the same time, both agent and patient, efficient cause and subject; but that he produces nothing but modifications of himself.-Howard's Encyclopedia, article Spinoza.-What says Mr. Pope? "See through this air, this ocean, and this All matter quick, and bursting into birth; "To him, no high, no low, no great, no small; He fills, he bounds, connects, and equals all." Ibid. Far different from these are the representations given of the Supreme Being and his works, in the volume of inspiration. In this we are taught that he existed eternally before they were made; and now that they are created, heaven is his throne, and the earth is his foodstool. To huddle God and his creatures into one system, is little short of blasphemy. But the leading feature in Leibnitz's system is more obvious in the Essay on Man, than Spinoza's. According to that philosopher, an infinitely wise being, when creating a system, must necessarily choose the best, and consequently that the present system is the best. Every thing is therefore put as it should be, and nothing could be otherwise than it is.-What is the language of the Poet on this subject? It is as follows, "Of systems possible, if tis confest "All nature is but art unknown to thee; All discord, harmony not understood; And spite of pride, in erring reason's spite, One truth is clear-whatever is, is right." Nor are the following lines less repugnant to the principles believed by those eminent men with whom the Poet has associated himself, than the others are in unison with the philosophical reveries of the individuals with whom some of his friends had con nected him. lation and anguish, will be upon every soul of man that doeth evil. 66 Perhaps it would be next to impossible to reconcile this amazing inconsistency in the conduct of Mr. P. were it not for the following fact, recorded in Boswell's Life of Johnson. "In the year 1763, Lord Bathurst told us, that the "Essay on Man" was originally composed by Lord Bolingbroke in prose, and that Mr. Pope did no more than put it into verse ;-that he had read Lord B.'s manuscript in his own hand-writing; and was at a loss whether most to admire the elegance of Lord B.'s prose, or the beauty of Pope's version." This, I think, explains the whole mystery, and I shall leave your readers to make their own reflections on the faith and practice of the Poet; and conclude by subjoining the following remarks, from an elegant pen, on the sentiments maintained by Leibnitz, Bolingbroke, and Pope. That which necessity ordains, necessity justifies. If God be the author of all things, and if there be a sufficient reason why every thing happens as it does; there can be no moral obligation, and there need be no religious motive. It is in vain to worship the Deity as the intelligent governor of the universe; while we believe, that pain, punishment, and torture, all the evils that afflict humanity, and all the crimes that disgrace our nature, were pre-ordained by Omnipotence. Shall we insist then upon such a doctrine? If it be true, miserable indeed is the state of the world; fruitless are the virtues, and indifferent are the vices, of men; vain their hopes for the future, and useless their repentance for the past. When we assert with Leibnitz, Bolingbroke, and Pope, that whatever is, is right, (a doctrine which the first of these writers borrowed from the Stoics,) to what conclusion can we come, unless it be--that there is no evil in the sight of God." Not to admit that the Divine Being can penetrate contingencies, goes to destroy the harmony of our ideas of infinite power. Of what is called the PHYSICAL nature of the Divine Being, our perceptions of infinite power are the most perfect; nor must we lose sight of that most important maxim of sound philosophy, of reasoning To what we know imperfectly, FROM what we know upon perfect and satisfactory data. For a Being of infinite power, who pervades duration in a manner incomprehensible to us, to foreknow all events, contingent or otherwise, without influencing by such foreknowledge, these events, through necessity, is so consistent with a JUST idea of such a Being, as to be spontaneously admitted: indeed the contrary supposition argues very considerably in favour of necessity. As what cannot be foreseen, cannot be controlled, we are left, by such an hypothesis, to contemplate what appears to be too inconsistent with the wisdom of God in the moral government of the world, to be admitted, viz. the necessary CONSEQUENCES under ALL circumstances of disastrous and fatal contingencies. In asserting that the Divine Being must, in the regular courses and unerring regulations of Divine Providence, defeat the result of events that have a contingent causation, can elicit but one objection, which, having only an abstract bearing upon the point in question, may be met by an abstract reply. It may be objected, that to control a contingency, amounts simply to a determination that neither result shall take place, one of which would be inevitable. To this I answer,there must be circumstances under which such controlment supposes a knowledge of an inevitable result. For instance; parallel cases in point of circumstances may exist, where the result of EACH may involve such different consequences, as to render one case the subject of Divine controlment, while the OTHER CASE in its consecutive relations, may not only be indifferent to such controlment, but may influence certain results, which it is consistent with the Divine goodness and wisdom to promote. In a future state it will probably constitute a part of the employment of the redeemed, to contemplate the co-operations of Dis |