21844. Services at the Old Presbyterian Chapel, Hall Bank, Buxton.rwollat at no set R July 7. Rev. J. Ragland, Hindley, near Wigan. TO 14... J. R. Beard, D. D., Strangeways, Manchester. 951 21, John Lampray, Lincoln. te.. 28. Aug. 4... Yab 18. vab 25. Sep. 1. A.. 8. ... ... 9 15. ... - 22. Henry Green, A. M., Knutsford. William Harrison, Blakeley, near Manchester. Jacob Brettell, Rotherham. Joseph Ashton, Preston. William Fillingham, Congleton. G. H. Wells, A. M., Gorton, near Manchester. Morning service, at 11 o'clock. Evening service, at halfpast 6. | Died at Birmingham, May 1, deeply regretted throughout a wide circle of relatives and friends, Mr Thomas Ryland, aged 74. Mr. R. was eminently gifted with the qua lities which form the charm of the social circle; and his lively, cheerful, and amiable disposition endeared him to all who had the happiness of knowing him. His removal has created a void in society, which must long be felt and deplored, for of him it may truly be said, that “take him for all in all, we ne'er shall look upon his like again." He was a native of Birmingham, and was intimately and honourably associated with many of its public institutions, but was more especially an active, useful, and zealous member of the Unitarian body, in connection with the New Meeting Society. Al pleasing proof of this may be seen in the fact that, in the autumn of the year 1837, an elegant silver snuff-box/was presented to him by the children of the Sunday Schools attached to the New Meeting-house, in acknowledgment," as the inscription on the lid of the box states," of his kind instructions in singing, ever since the establishment of the schools in 1787," embracing a period of half a century! Although the infirmities natural to age partially confined him to the house for some time before his death, his last days were happily exempt from bodily suffering; and contemplating his approaching dissolution with composure and serenity, it may be affirmed, in the brief but emphatic words of Scripture, that "his end was peace."-TC. jun. { 50mA buz Veritas sub Nube.-The first letter bearing this signature did not reach us till after our number for May had been made up. No reply could then be given, even had definite answers to the queries of an anonymous correspondent been considered warrantable. We confess our preference for "Innocency with its open face," and truth without disguise. Few things have done more injury to the world than its concealment under a cloud, or paltering with its holy principles, in deference to expediency or worldly craft. Questions proposed under so suspicious a simulation most assuredly find no favour in our sight. It may comport with such a signature to assume that sinister or interested motives alone could prompt a minister to leave one sphere of public action for another, whilst the fact really was that the congregation relinquished was never in a more flourishing condition, and the situation accepted involved great sacrifice on the part of the accepter. Vol. xii. p. 431 of the Christian Pioneer, coupled with the history of Welton, Yorkshire, will give some information. The "zeal without knowledge" displayed in the second letter bearing the same strange signature, we can afford to pity. Edinburgh has not been "dumb," in relation to the Dissenters' Chapels Bill, whether its petitions to the Houses of Lords and Commons, or the powerful voice of its honoured and eloquent representative on its behalf be considered. "The Inquirer" newspaper expressed its opinion that, “as the bill does not apply to Scotland, it is difficult to conceive what interest petitioners in that country have in the matter;" and the committee for conducting the bill appear to have entertained similar sentiments, inasmuch as up to a certain period, no communication from them was received by the brethren in Scotland. But those brethren waited not for communications, but moved in the matter of their own accord, so soon as they saw the outcry of Scottish bigotry against the "scanty measure of justice." They are not "troubled with short memories ;" but for a person who veils his name and sentiments in shadow to invoke Wallace and Bruce, demonstrates that his remembrance of the straightforward honesty and openness of these devoted men has not proved sufficiently vivid to impart to him the moral courage to imitate their example, by the frank and fearless profession of individual religious conviction. CHRISTIAN EXPERIENCE; OR, THE IMPORTANCE AND UTILITY OF STUDYING THE SCRIPTURES, EXEMPLIFIED. (Concluded from p. 325.) WITH respect to creeds, I think it probable that the interests of true religion have suffered quite as much from the imposition of them as in any other way. By this means, the ignorant, the timid, and the unprincipled, have been induced to give their assent to doctrines which they either did not understand, secretly doubted, or actually disbelieved. Thus, hypocrisy has been encouraged; impure motives have been cherished; the dictates of conscience have been set at nought; and that which was intended to be only a blessing to mankind has become the stalking-horse of crime. These considerations have led many worthy individuals to reject creeds altogether, as if they must necessarily prove injurious in their effects. I am inclined to think, however, that in some cases they might be of considerable service, if properly drawn up and judiciously used. If, for example, the matter of them were clearly scriptural, and easily comprehended, and if they were regarded as silent witnesses to the truth, or what was regarded as such, instead of being inquisitorially applied as tests of personal piety, it is, at least, difficult to imagine what great harm they could do. The most simple and satisfactory of the received creeds with which I am acquainted, is that commonly called "The Apostles' Creed." But even this is obviously imperfect; and its phraseology, in one or two instances, is adapted to convey defective, if not erroneous, ideas to the minds of uninformed persons. I have, therefore, made it the model of a more copious document, which has been carefully compiled from the sacred writings, and which, I should think, might be likely to secure extensive approbation amongst the friends of scriptural Christianity. By way of distinction, I call it "THE CHRISTIAN'S CREED." It is as follows: First. I believe that there is One God, the Father, who created, preserves, and governs all things; that he is eternal, independent, omniscient, and omnipresent; that his power, wisdom, and goodness, are unbounded; that he is no respecter of persons; that he is slow to anger, full of compassion, and ready to forgive; that he is righteous in all his ways, and holy in all his works; that his truth endureth for ever; that with him there is no variableness, neither shadow of turning; that he is the only proper object of religious homage; and that he is the rewarder of those who diligently seek him, John xvii. 3; 1 Cor. viii. 6; Genesis i.bg Nehemiah ix. 6; Psalm xxii. 28; xc. 2; Danieliv 35; Proverbs xv. 3; Psalm cxxxix. 7-10; Genesis xvii. 1; Psalm cxlvii. 5; cxlv. 9; Acts x. 34; Joel ii. 13; Psalm lxxxvi. 5, 15; cxlv. 17; cxvii. 2; James i. 17; Matthew iv. 10; Acts xxiv. 14; Hebrews xi. 6. Secondly. I believe that Jesus of Nazareth was the promised Messiah; the Son of the living God; that the Father sent him to be the Saviour of the world; that he spoke as the Father gave him commandment; and wrought miracles by the power with which God anointed him; that he was holy, harmless, and undefiled; that he laboured, suffered, and died, to redeem us from all iniquity; that he rose from the dead, and became the first-fruits of them that slept that he was taken up to heaven, and sitteth on the right hand of God, where he ever liveth to make intercession; that the hour is coming when all that are in the grave will hear his voice, and come forth; and, that by him God will judge the world in righteousness, rendering unto every mant adcording to his deeds. John iv. 25, 26; Matthew xi. 2–6 ; xvi. 16; 1 John iv. 14; John xii. 49, 50; xiv. 10; Acts x. 38; Hebrews vii. 26; 1 Peter ii. 22; Mark x. 45; 1 Peter iii. 18; Titus ii. 14; Matthew xxviii. 5, 6; 1 Cor. xv. 3-8, 20; Acts i. 9; Col. iii. 1; Romans viii. 34; Hebrews vii. 25; John v. 28, 29; Acts xvii. 31; Matthew xxv. 31-46; Romans ii. 6. Thirdly. I believe that the Holy Spirit proceeds. from the Father, and is given in answer to prayer; that the disciples of the Saviour may be thereby comforted, strengthened, inspired with hope, and sealed unto the day of redemption. John xv. 26; Luke xi. 13; Acts iv. 31; John xiv. 16, 17; Ephesians iii. 14–16; Romans xv. 13; Ephesians iv. 30. The It will at once be perceived that the terms of this creed are, as nearly as possible, the very words of Holy Scripture. I do not say that it includes all the items of my religious belief; far from it. Yet, if I am not greatly mistaken, it comprises the essentials of Christian doctrine; and may, therefore, be regarded as a firm foundation for the superstructure of a holy life. representation which it gives of God, excites in my breast mingled emotions of profound veneration, ardent love, lively gratitude, and deep humility. It encourages me to present myself before him in the name of the Mediator, that I may thank him for the favours with which my life has been crowned, confess my unworthiness and sins, implore that mercy which is promised to all who truly repent, and seek those strengthening influences by which I may be enabled to do his will; that, growing in grace, and in the knowledge of his Son, I may at length be fitted for the heavenly mansions. In the gospel I see provision so suitable and abundant for removing those evils which everywhere abound, and also for securing the general happiness of mankind, that I am led to exclaim, "Thanks be to God for his unspeakable gift." In the character and conduct of my Saviour, I see a living representation of every thing that is morally excellent, unalloyed by the smallest particle of debasing admixture. In immediate connexion with his sufferings and death, I observe the most |