CHICHESTER-CHICHESTER CATHEDRAL.

CHICHESTER, the chief town in Sussex, was but "Ecclemerely mentioned in our description and siastical Statistics of Sussex," in No. 235. Our present engraving will lead us to notice the city, and to describe its beautiful cathedral.

Chichester is a neat compact city, situated sixtytwo miles S.W. by S. of London, on a gentle eminence, surrounded on all sides, except the north, by the small river Lavant, which admits ships of burden

to come within two miles of the city. It consists principally of four streets, called after the cardinal points of the compass. In the centre of the town, at the intersection of the four streets, is a stately cross, of an octangular form, supported on eight arches, erected about the year 1500, by bishop Storey. The whole city is surrounded by a stone wall, which is supposed to have been built by the Romans. Chichester contained, at the census of 1831, a population of 8270 persons.

VOL. V.

CHICHESTER CATHEDRAL.

Chichester, ecclesiastically considered, is a place of celebrity, not only as the see of a bishop, and on account of its splendid cathedral, but for this elegant structure having been erected on or near the foundation of a Pagan temple, dedicated to Neptune and Minerva,

That Chichester was a Roman station of importance, there can be no doubt; for in digging a cellar under the corner house of St. Martin's-lane, next North-street, in the year 1723, a stone was dug up with an inscription, which, though somewhat defaced by the pickaxes of the labourers, and broken into four pieces, plainly intimated that it was part of the foundation of a temple, erected here in the reign of the emperor Claudius, and dedicated to Neptune and Minerva. Close to this stone were discovered two stone walls three feet thick, one running north and the other east, and joining in an angle, which are supposed to have been part of the foundations of the said temple. Besides a great number of Roman coins have, at different times, been found here, and in 1727, a curious piece of Roman pavement was discovered in the palace of the bishop of Chichester.

Chichester cathedral, with the bishop's palace, and the houses inhabited by the dean and prebendaries, occupies all the space between the west and south gates. The cathedral is by far the most conspicuous edifice in the city. It is built in the form of a cross, and is an exceedingly handsome structure. It is believed to have been originally erected early in the twelfth century by the seventh bishop, Siffreid, and dedicated to St. Peter; but towards the close of that period it was brought nearly to ruin by fire, and reconstructed in its present form and dedicated to the Virgin Mary.

The choir is fitted up with considerable costliness; the stalls are of fine oak, richly carved and gilt, with the names of the several dignitaries painted over them. In the south aisle is painted the legendary history of its foundation; and the statue of bishop Siffreid is cut in a niche near to the east door of St. Peter's the Great, which stands within the cathedral.

Henry VIII. did not change this sacred establishment, as it was from the time of its erection for secular canons. The foundation consists of a dean, precentor, chancellor, treasurer, two archdeacons, thirty prebendaries, four of whom are residentiary, four vicars, and twelve vicars choral.

Chichester has yielded two saints to the list of those canonized by the church of Rome. Chichester contains seven small churches, five within the walls of the city and two in the suburbs, besides several places of worship for the Dissenters.

NOTICES OF HASTINGS.

Hastings is a sea-port town, one of the " Cinque Ports," in Sussex, of considerable notoriety, not only on account of the famous battle which determined the fate of Saxon dynasty in England, but on account of the salubrity of its air. Many families, not only of the genteel, but even of nobility, therefore, visit it for the benefit of their health. The town, which consists of two principal streets, besides smaller ones, is built in a valley between two high cliffs, forming a noble amphitheatre, gradually sloping towards the sea it is defended by hills towards the north, so that the temperature of the air is mild, even in the depth of winter.

Hastings is believed to have derived its name from 'Hasting," a Danish pirate, who is said to have built a fort here for the protection of his associates

and followers during the winter season, in the reign of Alfred the Great: this, however, is doubted by some, as Hastings is thought to have been a considerable town previously, from the fact of its being one of the few places in the kingdom of sufficient importance to be the residence of a "Mint-charter" for the coinage of money, A.D. 924, in the time of Athelstone, grandson of Alfred.

Hastings is especially memorable from the sanguinary battle between king Harold II. and William, duke of Normandy, October 14, A.D. 1066, in which Harold was slain, and the dynasty of the Saxon kings, after a period of 617 years from the first landing of their chiefs in Britain, A.D. 449, was totally overthrown, and succeeded by the Normans, which led to many important changes in the government of England.

Hastings possessed a population of 6085 persons in 1821; but in 1831, the inhabitants had increased to 10,097 souls. The town is divided into six parishes, two of which only have churches, dedicated to All Saints and St. Clement. There is also the curacy of St. Mary-in-chapel, and several chapels belonging to different denominations of Dissenters.

St. Leonard's is a "new town," about a mile dis tant, west from Hastings; it was commenced in 1828, upon the plan of the celebrated Mr. Burton, on the site of the spot said to be that on which William the Norman landed on his invasion of England.

THE 'SEAMEN'S PRAYER MEETING IN THE PORT OF LONDON.

TO THE EDITOR.-I have been much gratified since the commencement of your valuable Miscellany, with the manner in which it has adverted to the public Christian institutions which are the glory of the present day. I have been pleased to see occasionally some reference to our maritime population. And in hopes of calling the attention of your readers to that interesting, though much neglected class of men, I for the first time address you a few lines, suggested by attending a meeting convened for prayer on board a vessel in the Upper Pool, in which services it has been the privilege of the writer, with the assistance of a few others, anxious for the best interests of seamen, for some time to be engaged.

At the appointed time the boat conveyed us from the shore to the vessel which was lying in the stream, and which we distinguished by the lanthorn at the mast-head, the signal for Bethel meetings. As we neared the vessel, we could perceive a few persons on deck, apparently anxious for our arrival; we found the ship to be the H-e of Y-h. As we ascended her side every facility was afforded for our accommodation; and having gained the deck, we found it partly covered with seamen, who received us with every expression of kindness and affection; we had no occasion, as is sometimes the case, to go over the tier to invite the seamen to attend, they had voluntarily assembled; the meeting was to be held in the hold, this is by far the most advantageous part, as on the part of the seamen there is a reluctance to enter the cabin; into this we descended by a ladder placed for the purpose; here we found a commodious chapel; sails were spread for our carpeting, planks were placed across for seats, while a larger piece, covered with a flag, served for our table; these, with a few camp stools and sacks, were the furniture of our humble sanctuary. After singing a hymn from the Sailors' Hymn-Book, and reading a portion of Scripture, the captain of the

vessel was called upon to engage in prayer (a service to which he was not unaccustomed). It was delightful to hear a man habituated to the privations of a sea-faring life, pouring out his soul to God; the greatest order was manifest, every one sank on his knees, occasionally was heard the response from some hardy tar intent on the worship of God. When the captain had concluded, ere we rose from our knees; a seaman adjoining followed in the most humble yet devout manner. After singing a verse or two again, the captain of an adjoining vessel prayed; one after another succeeded him, till seven had supplicated the Divine, to which each appeared to come prepared to ask something for himself-for their ship's crew-for their families-for all "that go down to the sea in ships and do business on the mighty waters"-yea, sir, the whole race of men. One thanked God that he had preserved his life through many a storm, and when death stared them in the face, he had made a way for them, and that for his sake many a raging tempest had been hushed. Another remembered a beloved shipmate who was under serious impressions, that they might not be like the morning cloud or early dew. Another intreated that" this might be the birth-place of some poor soul." Now, an aged seaman would hold communion with the God of his youth, and ask that we might get a lift for an upper and a better world -while a young inexperienced seaman would ask for the influences of the Holy Spirit to teach him how to pray. Such was the fervour, the simplicity, the holy confidence, manifest by these hitherto much neglected men, that we were wont to exclaim, "This is no other than the house of God, and the very gate of heaven." After these seven seamen had prayed, a neighbouring minister, who had for the first time attended their meeting, gave an address; he adverted to the gratification he felt in meeting so many at such a service (our numbers were between thirty and forty), that he had often prayed for seamen, but had now the privilege of praying with them, he said that from this time he should pray for sailors as long as he lived: the paragraph of Scripture to which he referred, induced him to notice the sailor's circumstances-fears-prayers- -successand wonder. While he briefly adverted to these particulars, with what pleasure did our eyes behold the deep serious attention of those whose privilege it is, while in port, to listen to the words of eternal truth, their occupation preventing them from attending the more stated means of grace:-tear followed tear in quick succession, but it was the tear of joy and gratitude each appeared to feel, "Twas like a little heaven below." "Having closed the meeting and distributed tracts we left the place, though our hearts tarried where God had evidently been in our midst, each, as they parted with us, expressed the ardent feeling of their minds, bidding us God speed, and heartily thanking us for coming amongst them; the captain's boat was prepared to convey us to the shore, and all seemed to vie with each other to afford us any little accommodation necessary for our safety in quitting the vessel.

Thus we left the happy meeting which we had, indeed, found a Bethel; and while we compare the state of these men with what they were but a few years ago, we were constrained to say, "What hath God wrought?"

In hopes it may call forth the sympathy, the prayers, and the energies of your readers on behalf of seamen, I shall feel obliged if you think it worthy of notice to insert it in your valuable work. Mile-End. J. J. B.

Many of our readers are prepared to sympathize with the ardent, zealous, and benevolent feelings of the writer of the above account of the Seamen's Prayer-meeting, from several communications in former numbers of the Christian's Penny Magazine. The writer is, we believe, an agent of the British and Foreign Sailors' Society; and we cannot but feel anxious to encourage that generous sympathy towards our 250,000 merchant seamen, 20,000 of whom are reckoned to lie constantly in the port of London!

PRIZE ESSAY ON THE CONDITION AND CLAIMS OF BRITISH MERCHANT SEAMEN.

That

While our readers are contemplating the existence and progress of religion among seamen, by means of the above interesting paper, they will be delighted to learn that the committee of the British and Foreign Sailor's Society, have offered the sum of FIFTY POUNDS for the best Essay on the Moral Condition of our Merchant Seamen, and the most efficient means of promoting their evangelization. essay has been obtained; and our anticipations are highly excited by the fact of the prize having been awarded to one entitled "Brittannia, or Hope for Sailors," from the powerful pen of Rev. J. Harris, the eloquent author of "Mammon," Dr Conquest's prize essay on "Covetousness." We sincerely congratulate both the author and the committee, and trust the publication, which will be out in January, will be the means of benefiting that excellent institution. We understand that several other of the essays written for the prize will be published.

GUIDE TO THE BIBLE CLASS.

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BY THE AUTHOR OF THE COMPANION TO THE BIBLE." Continued from page 406.

CHAPTER XII.-Religion of the Bible. Christian Dispensation,

Teacher. Having already conversed upon the Paradisaical, the Patriarchal, and the Levitical institutions of religion, as recorded for our instruction in the Scriptures, we will now proceed to the consideration of Christianity.

Scholar. Your explanations of so many things in the Bible, have made me know more than before about Christianity: but I am sure you can teach me a great deal more, and I shall be glad of your instruction.

Teacher. Christianity is certainly better understood by you now in consequence of our examination of the other forms of religion which are taught in the Bible; but there are many things, both in its sacred institutions and its merciful design, which it is necessary for you to learn more fully. This, indeed, has been the case with the wisest Christians, not excepting the apostles themselves, who have acknowledged their imperfection in the knowledge of the Gospel.

Scholar. I shall be very thankful to learn all that you can teach me about Christianity.

Teacher. What do you understand by Christianity?

Scholar. Christianity is the religion of those who believe in Jesus Christ as the Son of God, and serve him as our Lord and Saviour.

Teacher. Certainly that is Christianity; and I suppose you know where the believers were first called Christians?

Scholar. O yes; I recollect that it says in Acts, "The disciples were called Christians first in Antioch" (Acts xi. 26).

Teacher. What is the correct meaning of the word "Christ," the chief title of our Saviour? Scholar. Christ, I believe, means anointed. Teacher. Can you give any proof of this from Scripture?

Scholar. I remember hearing our minister explain the name of Christ, when he took for his text the words of Peter to Cornelius, the Roman centurion, "How God anointed Jesus of Nazareth with the Holy Ghost and with power" (Acts x. 38). Teacher. Do you recollect any passage to which he referred in explanation of his text?

Scholar. He referred to several passages; but particularly to our Saviour's text in the synagogue of Nazareth, "The Spirit of the LORD is upon me, because he hath anointed me to preach the Gospel to the poor" (Luke iv. 18).

Teacher. Do you understand what those gifts of the Holy Spirit are, on account of which it is said that our Saviour was anointed?

Scholar. Our minister referred also to David being anointed, when he was only a shepherd-boy; and he said that it was intended to be a sign, teaching the necessity of his receiving wisdom, strength, and holiness from the Spirit of God.

Teacher. Read the passage about the anointing of David.

Scholar. "Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward" (1 Sam. xvi. 13).

Teacher. Most sincerely do I rejoice that you so well attend to, and clearly understand, what our minister preaches. Now read what the apostle John, in these remarkable passages, says to all Christians.

Scholar. "Ye have an unction from the Holy One, and ye know all things. But the anointing which ye have received of him abideth in you: and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him" (1 John ii. 20-27).

Teacher. By "unction" and " anointing," the apostle means the gracious influences of the Holy Spirit; and by "knowing all things," as the consequence of that anointing, he means a sound knowledge of the saving doctrines of the Gospel, which are the things of Christ. We should, therefore, pray for the Holy Spirit to influence and make us wise unto salvation; because on this account true believers are called, according to their sacred profession, "anointed ones," or "Christians."

Scholar. Christianity, you said, is the perfection of the Jewish religion: I wish you would explain this, that I may fully understand your meaning.

Teacher. You remember that the chief religious services of the Jews, as publicly performed every day by the priests, were the sacrifices of atonement for sins; and you read in the ninth chapter of the Hebrews, that the whole service of religion among the Israelites, was only "a figure for the time then present." Now in Christianity these sacrifices have all their full accomplishment in the one sacrifice of Christ. Read the last five verses of the ninth chapter of the Hebrews.

Scholar. "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the high-priest entereth into

the holy place every year with blood of others: for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment; so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time, without sin unto salvation" (Heb. ix. 24-28).

Teacher. Read also those verses marked in the tenth of Hebrews.

Scholar. "For the law, having a shadow of good things to come and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me. In burnt-offerings and sacrifices for sin thou hast had no pleasure: then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God. By the which will we are sanctified, through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins but this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified" (Heb. x. 1, 5—7, 10—14).

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Teacher. Read now these verses in the first epistle of John:

Scholar. "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (1 John ii. 1, 2).

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Teacher. These few passages shew to you most clearly, the nature of Christianity, as the perfection of the Jewish religion.

Scholar. I suppose then that this was the reason of John the Baptist directing his disciples to Jesus, when he said, Behold the Lamb of God, which taketh away the sins of the world" (John i. 29).

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Teacher. It was: John was influenced by the Holy Spirit so to denominate our Lord, in directing his disciples to Jesus.

Scholar. But there were many other ceremonies of religion among the Israelites besides sacrifices; have they all had their perfection in Christianity?

Teacher. All the Levitical ceremonies of religion were designed for the instruction of the people. their various washings and purifications were prescribed to teach the necessity of spiritual blessings; especially the cleansing of the soul, and holiness of heart and life, which distinguish the disposition and character of all true Christians.

Scholar. How do Christians experience spiritual blessings and the cleansing of their souls ?

Teacher. Read these verses in the second chapter of Titus:

Scholur. "For the grace of God that bringeth salvation hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Tit. ii. 11—14).

Teacher. Read those verses marked in the third chapter.

Scholar. "But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life" (Tit. iii. 4—7).

Teacher. Read also those verses marked in the fifth of Ephesians. Scholar. 66 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word: that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Eph. v. 25-27).

Teacher. You perceive from these passages, that by the gracious influence of the Holy Spirit all true Christians are regenerated or born again; and that being daily purified and sanctified by the word and Spirit of God, they are prepared for all holy conversation and godliness in this world, and so qualified for the kingdom of heaven.

To be continued.

IS PURGATORY A DOCTRINE OF THE SCRIPTURES?

ILLUSTRATION of Matt. xxvii. 52, 53.

MR. EDITOR.-Being in conversation with a friend the other day, our topic was respecting the leading doctrines of Christianity; my friend argued with much fervency in favour of the doctrine of purgatory, which doctrine I totally disbelieve. My friend, in order to establish its truth, urges the following words, Matt. xxvii. 52, 53, "And the graves were opened and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." Now I have read Dr. Adam Clarke's opinion of the above passage, and Dr. Doddridge's likewise, both of which appear to me vague and uncertain; therefore I should feel much obliged to you, if, through the medium of your Magazine, you could give me more additional light on the texts abovementioned. My view is not to gratify a curious inquisitiveness, but to know more of the truth as it is in Jesus. Yours, W. R. S.

"PURGATORY," as taught by the Romish church, is a place in which the just are doomed to undergo a course of punishment in another world, to atone for sins which do not merit eternal damnation. This notion is supported by the Roman Catholics, not with any passages of Scripture, which, they allege, expressly teach the doctrine, but from the following, which they regard as self-evident propositions:

1. Every sin, how venial soever, if only an idle word, deserves a measure of punishment from God. 2. Small sins do not deserve everlasting punishment. 3. Few persons depart this life in so holy a state as to be perfectly free from every stain, and from all debt due to the justice of God.

4. Therefore, few will altogether escape the visitations of divine justice, which will render to every soul according to its works, according to its character at death.

From these considerations which the Papist re

gards as so many self-evident truths, he infers that there must be some third place of punishment; for since the infinite holiness of God can admit nothing into heaven which is not clean and pure from all sin, both great and small, and his infinite justice can permit none to receive the reward of bliss, who, though out of debt, have something in justice to suffer, there must of necessity be some place or state where souls departing this life, pardoned as to external guilt or pain, yet obnoxious to some temporal penalty, or with the guilt of some venial faults, are purged and purified before their admittance into heaven. This, therefore, is what he is taught concerning purgatory, which, though he know not where it is, of what nature the pains are, or how long each soul is detained there, yet he believes that those who are in this place are relieved by the prayers of their fellow-members here on earth, as also by alms and masses offered up for their souls to God.

Probably it will be asked by some of our readers, "What is the case of those who have no relations or friends to pray for them, or to give alms, and procure masses for their relief?" These, it is said, are not neglected by the church, which makes a general commemoration of all the faithful departed in every mass, and in every one of the canonical hours of the divine office. This reply, however, must be extremely unsatisfactory to a serious Catholic who has a tolerable acquaintance with the Scriptures, as it must place the whole case on mere supposition and conjecture.

Besides the above arguments, however, the following passages are alleged as proofs of the doctrine of purgatory: 2 Maccabees xiii. 43, 44, 45; Matt. xii. 31, 32; 1 Cor. iii. 15; 1 Pet. iii. 19. But against such an application, it may be remarked:

1. That the books of Maccabees have no evidence of divine inspiration, and, therefore, quotations from them are worthy of no regard in this case.

2. If those passages should be regarded, still they would rather prove that there is no such place as purgatory, since Judas did not expect the souls departed to reap any benefit from his sin-offering till the resurrection. Those texts quoted from the Scriptures have no reference to the doctrine or place in question, as may be seen from a reference to the context, and to any just commentator upon them.

3. Scripture, in general, speaks of departed souls going immediately at death to a fixed state of happiness or misery, and gives us no idea of purgatory, Isai, lvii. 2; Rev. xiv. 13; Luke xvi. 22; 2 Cor. v. 8.

4. Purgatory is inconsistent with the perfection of the atonement of Christ. If Christ died for us, and redeemed us from hell, as is most clearly and fully declared in the Scriptures, then the idea of further meritorious sufferings detracts from the excellency of the work of Christ, and places merit in the fallen creature, a doctrine utterly repugnant to the testimony of the Scriptures.

bodies

ILLUSTRATION Of Matthew xxvii. 52, 53. "And the graves were opened; and many of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." This passage seems to intimate that the graves which were opened at the death of Christ were some that were near to the city of Jerusalem. But whom were the "many bodies of the saints which slept that arose ?" It should be remarked that it is not said that they arose at the time of Christ's death, but "came out of the graves after his resurrection." They were saints who had