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On the Reparation of Parsonage Houses.

Mr. URBAN, Greenhithe, Dec. 24.

rary Publication for the month of September, p. 204, under the signature of A. H. deserves well, not only of the inferior Clergy of the Establish ment, but of every generous and humane man in the kingdom. He kindly advocates the cause of these deserving Labourers in Christ's Vineyard (infeferior only in temporalities), by recommending a plan to the Legislature, in order to disburden the Incumbents of small Livings of the repairs of parsonage houses and buildings, by a rate levied on the parish; a mode which would scarcely be felt by the parishioners, but would operate as a considerable relief to their humble pastor.

A. H. strengthens the cause which he has undertaken by an argument which cannot be denied or contradicted, namely, "that the Civil Magistrates neither provide nor repair the hall of their sittings; for whenever the municipalities require the residence of their chiefs, that residence is provided for them, and it is preserved and repaired for their successors." And can it be supposed that the constant, the weekly-nay, the daily labours of a resident incumbent of a small living, are of less importance to their flocks, and to the community at large, than the duties of these officers?

Perhaps that spirit of revolution, which at one time had well nigh broke out in this country, with its attendant murders and devastations, was, under God, in a great measure prevented by the Clergy in general, but particularly by the resident Clergy, who necessarily mix with their flocks, and consequently possess the best means of knowing, and, if necessary, of counteracting, any dangerous opinions or misguided principles, which might have been broached and disseminated among them by some secret and vile incendiary. Surely, then, these men deserve this little

boon.

To assist this real philanthropist, permit me to make a few remarks and observations on this by no means unimportant subject. It is well known that the resident incumbents of small livings have seldom any interest, except their merits, to push their preferment, being frequently the younger sons of large families among the middling classes. Thus situated, they find in their bosoms a strong stimulus to

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qualify themselves properly for their sacred function, no means to get their exercises done for them; and being conscious also, at the same time, that their sole fortune is their clerical profession. Therefore, when any one of these has the good fortune to be inducted (for some are curates for life), although they may barely surmount the incidental expences; yet here again another difficulty presents itself To procure carts, waggons, horses, and servants, to collect his little tithe, is impossible. He is, consequently, obliged to come to an agreement with his parishioners. Behold, then, the unequal contest! He is unacquainted with the real value of his tithes, whilst the farmers are perfectly at home in this business. Would it, then, be any hardship upon the parish, if it were bound by law to keep the parsonage-house and buildings in decent repair?

I remember, when a boy, reading a passage somewhere to this effect: "To give a man his own, as a benefit, is but a more impudent robbery —a wrong enhanced by the slavery of an obligation." Which words, in this case, may not be altogether irrelevant.

There is another distressing circumstance, not unworthy public notice. Let us, now, suppose this Clergyman (for there are many examples) to have possessed his little living for twenty years, and that the eldest of his six chil dren is about thirteen or fourteen years of age, which will demand, every year, increasing expences: can it be supposed that these things will not create a proportionate anxiety in the breast of the parent for the welfare of his children, who, with little means, will have to make their way in a hard-hearted world? and may not such anxiety sometimes accelerate that most distressing of all circumstances, his premature death? Moreover, this painful catastrophe may happen at a time or season of the year which will add another load of misery to inisfortune. It may happen, when the hay and corn harvest are about to commence. The farmers

sweep their fields, tithe and all; and not a single farthing accrues to the widow and her orphans. If a successor is not inducted before the tithes are inned, they will rest securely in the pocket of the farmers. Is there any other property so badly guarded?

T. B.

Mr.

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EXTERIOR & INTERIOR VIEWS OF THE PRINCE'S CHAMBER &OLD HOUSE OF LORDS,WESTMINSTER,

1823.] Royal Palace, Westminster.-Roman Camp at Islington.

Mr. URBAN,

Dec. 13.

Mr. URBAN,

489

Dec. 14.

IN your Magazine for Angust last, AS a lover of antiquities, I am of

zeal which has ever distinguished the pages of your Miscellany, you sounded the knell over the departing relics of the once interesting Palace of Westminster. Having been so fortunate as to secure sketches (see Plate I.) of the two apartments which have been sacrificed to make room for the ephemeral successors which are now rapidly occupying their site; and thinking that they will prove equally acceptable to those of your readers who may have had a personal knowledge of these interesting remains of antient splendour, as to those whose acquaintance with them is only derived from the ample and accurate descriptions you have furnished, I beg leave to place the memorandums I was so fortunate to make (which you may perceive was during the time the work of destruction was in full activity), at your disposal. You have already so well described them, that it is unnecessary for me to attempt an amplifica tion upon your Correspondent's article on the subject. I shall, therefore, only add, that one solitary Chamber only remains of this once extensive fabric; and if report speaks true, this sole surviving relic is doomed to destruction in the ensuing year. Without intending to impugu the motives of those in whom is vested the power of carrying into effect the arrangements which have led to the destruction of so large a portion of the Palace of Westminster, an edifice which had been respect ed upwards of five centuries, I cannot help observing, that such a sacrifice at the present time, when our national antiquities are generally acquiring a degree of importance and consideration beyond what they have experienced at any former period, is neither prudent nor in good taste, and nothing short of the most urgent necessity can justify the measure. It is therefore sincerely to be hoped that the proposed sacrifice of the Painted Chamber will receive fuller consideration before carried into effect; and, if practicable, some other mode may be adopted, of accomplishing the purposed accommodation, which may embrace the preservation of this in teresting apartment. D. E.

GENT. MAG. December, 1823.

oblivion such remains as may be conducive to the illustration of these researches. Living at Islington, I have often been led to visit, with feelings of peculiar veneration and curiosity, the Roman Camp, mentioned by Mr. Nelson in his "History of Islington;" in which he declares himself of opinion, that, from its situation, and the testimony of the Roman historians upon the subject, it was the station occupied by Suetonius Paulinus, previous to the battle in which he defeated Boadicea, Queen of the Britons. This interesting relic is, I am sorry to say, about to be destroyed for the purpose of letting out the ground on building leases. The Pretorium is, however, as yet untouched, and, I think, could leave be obtained to dig there, some coins and other antiquities might be discovered. As little appears to be known to many even of the existence of this Camp, I would just mention it as a spot worthy of investigation, could permission be obtained. This desideratum I thought you might perhaps be able to supply, or at least suggest some means by which it may be accomplished, and I feel confident it will be highly gratifying to the lovers of antiquity.

As I am on the subject of Islington, I would beg to be informed by some of your learned Correspondents, whether there is any existing print of the ceiling in the parlour of the Pied Bull. It is omitted by Nelson, although he has one of the chimney-piece, in which, however, he has neglected to explain two birds, the bodies and tails of which are still visible, and are represented in the print. I am led to believe these birds to be hawks, and a rebus of the name of the carver. The same rebus occurs in an old manor house at Berlen, near Snodland, Kent. It is fully described in the Antiquarian Repertory, vol. III. p. 155. Yours, &c.

1

Mr. URBAN,

E. G. B.

Dec. 15. HAVE lately found the inclosed Essay among iny late venerable Father's theological papers, but do not know its author. From the initials at the head of the paper, which are in my grandfather's hand, I am led to be

lieve

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Religious Essay, supposed by Dr. Stebbing.

lieve it to be Dr. Stebbing's.-But I do not venture to send it you as his. Upon perusal you will better judge, by its style and sentiments, whether you deem this at all probable; and perhaps your extensive reading will be able to determine this point, especially if it has ever been in print; and moreover, his hand-writing may have passed your inspection.

B. Dr. S

A. H.

"THE existence of a Deity by whom the worlds were made, is evident beyond all contradiction; and shall be taken for granted as the foundation of this Essay.

This God must needs be but one, and must have all possible perfection in himself; i. e. all that our reason informs is good and great in the highest degree, must be supposed to be in Him who made all things. Reason informs us that there is a real, necessary, and eternal difference between actions morally good and morally evil, besides those necessary or indifferent actions that cannot be called good or evil in themselves. The former have been ever called virtues, and the latter vices; and they who by frequent acts of one or the other have acquired habits of these, have been, and are justly said to be, virtuous or vicious, good or evil, righteous or wicked men.

God must of necessity be good, in a moral sense, and in the highest degree, i. e. infinitely just, wise, holy, benefi

cent, &c.

It must needs be pleasing to God, that his creatures (who are by him made capable thereof) should desire, intend, and endeavour to be as like him as possible in all moral perfections and the contrary must of necessity be displeasing to him.

It is rational to suppose that those who thus study to please God, will be approved and accepted by him, shall receive favours from him, and that (if it be possible for men to be happy) He will make them so.

Those that live righteously and virtuously are certainly the happiest men of all others, even in this world; by reason of that inward peace and satisfaction which is the necessary effect of a good life; their own conscience approving and justifying them to themselves. Besides, there is an inexpressible pleasure in doing several sorts of

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good actions, well known to all that exercise themselves therein.

The happiness or pleasure which these have in the practice of virtue, is in itself most rational and humane, i.e. every way suitable to that nature which God has given us, but yet it is not all that virtuous and good men are capable of, and consequently will aspire after and press towards, after they have attained the highest degree of it that is possible in this life.

The happiness they still desire and press towards, is not of another kind from what they now experience in themselves, but a greater increase of the same, to the utmost that they are capable of.

This makes it highly probable, tho' not certain, that God will not disappoint the desires and hopes of them who have thus approved themselves to him, and that since they do not enjoy so perfect a happiness in this world, there may be a life after this when they shall: that since it is their chief good, their superlative desire to be yet more like to God, in moral purity and goodness, and in the blessedness resulting from thence, he will raise them again, or cause them to exist in a future state, when they shall find what they could not in this state.

Reason informs us, that God, who made the world by his power, does certainly govern it by his Providence; though we are not able to account for the reason and design of all events.

It is certain that there is a great deal of that which is called evil in the world, I mean, besides the vice and wickedness of men, sickness, pain, poverty, and affliction, which must of necessity be subject to the direction and influence of the Supreme Being.

It is evident to every observer, that these things happen alike to all men, whether virtuous or vicious; and consequently that the favour and displeasure of God are not to be judged by or inferred from our escaping or suffering these evils.

The inward peace and pleasure that good men have, cannot counterbalance the real pain, misery, and distress, which at least many of these suffer in this world. And it is irrational and inhumane to pretend, with the Stoics, that we are or can be happy and well pleased, that we can acquiesce in our present state, from the consideration of our virtue and goodness; when at

the

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