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gion! How useful, how affecting to join in the exercises of religious worship, with those who are bound to us by the dearest of earthly ties, as well as those which arise from being members of the body of Christ. But the forms used in family religious exercises are in general simple in the extreme. Among members of the Church of England, they are, as far as I have seen, almost exactly the same as with us. But is there any blank made by this absence of forms? Surely not; for if there were, their assistance would be immediately called in. In family worship, therefore, as well as in private devotionin both of which exercises the vital Christian leaves the things of earth and enjoys the sweetest and most exalted intercourse with his Maker, and in many cases indulges in his feelings of love and joy to an extent which might not be proper in public worship any forms besides those of the most simple character are thought unnecessary if not prejudicial. Can your correspondent, therefore, inform me, why devotion, which in private flourishes and grows exceedingly without a clothing of forms, should pine away in public if it is not warmed with them; especially when she considers, that in order to make public worship peculiarly animating and interesting to us, we enjoy the privileges of joining with a multitude of our fellow-creatures in the same work of prayer and praise, of hearing together the same word of life preached, of having our hearts expanded and comforted by the sight of so many children of our King travelling with us "on the way to GOD;" while we are assured, moreover, of the peculiar presence of God; believing that He "loveth the gates of Zion more than all the dwellings of Jacob."

Lord, how delightful 'tis to see
A whole assembly worship Thee!
At once they sing, at once they pray:
They talk of heaven, and learn the way.
I am very sorry that all this
should be dull and uninteresting

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But, supposing your correspondent to be now sensible of the impropriety of applying to our simple forms of worship, the terms dulk and uninteresting, she may continue to say that the prayers of the English Liturgy are incomparably finer than the generality of extemporaneous effusions. I am ready to admit this assertion to a certain extent. But do they speak more the language of the heart? they accommodate themselves better to the continually varying circumstances of society in general, and of each individual congregation, and member of that congregation, in particular? Are they more calculated to keep alive the devotional feeling, than the warm yet humble supplications uttered, by the "good man," who is loved. as the pastor and friend of his flock; and who in his closet and family has been pouring out his soul to God for a blessing on his ministrations? In reply to these questions, I shall only say, I have not found them so. The devotions of the man of God in his closet are not conspicuous for the characters of sublimity of thought, elegance of expression, or beauty and melodiousness of sentences and periods;-yet if in the pulpit, he can embody the feelings of his heart, burning with similar devotional ar dour, in appropriate and scriptural language-and I never knew the clergyman of the Church of Scotland who failed in this particular -I shall hold, so long as it is admitted that "6 as in water face answereth to face, so does the heart of man to man," that no forms whatever will bring a people nearer to their God, or be found more reviving and edifying to the flock of Christ.

As your correspondent confesses, To the Editor of the Christian Observer.

her devotion must have been of a low order indeed while in communion with the Independents; see ing she denominates the act of joining in extemporary prayer, "listening in mere passive acquiescence to prayers repeated." I am sure many members of the Church of England, as they read this sentence, would remember with gratitude the sacred joys of domestic and social religion, and thank God this had not been the character of the prayers they had offered up in these circumstances. Let me inform your correspondent, that the distinction she makes is more ideal than real; for when extemporary prayer is offered up with propriety, there is ample time afforded for the heart of every individual to lay hold on each petition, and present it with due ardour to the Throne of Grace.

Before I conclude, let me beg any of your readers, who may have it in view to visit this "land of mountains and floods," not to be terrified from their excursion by the fear of being deprived of their spiritual food, while feasting themselves with the beauties of nature. I have myself led some of your number this season to the banquet. They have all testified that it was sweet to their taste. Come, then, and see the goodness of God to your brethren on this northern shore. The sight will gladden your heart and refresh your souls; and when you return to the commuuion of your own church, to the enjoyment of the distinguished privileges you are blessed with within her ample domain, it will afford pleasure to your benevolent minds, that that country whose natural beauties have afforded you so much delight,. is nourishing on her breast many sons and daughters who will shine, with yourselves, in the unfading beauties of an everduring eternity.

Dec. 24, 1816.

A SCOTCHMAN,

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I WAS much struck with the remarks of "A Scotchwoman" in your Number for November, p. 712, being myself a Scotch Episcopalian, and under difficulties which I have been led to consider in a more serious light, from a probability of my being charged with the education of some young members of the Church of England. I was educated in Presbyterian principles; and had I been taught any catechism I have seen, except that of the Westminster Assembly, I should in all probability have continued a member of that Church in whose communion my forefathers lived and died. There has been much discussion on the subject of Calvinism in your valuable miscellany, but I do not recollect that you or your correspondents have fully considered the danger of presenting to the young and ignorant an inverted view of Divine truth. Granting to the Calvinist all he can ask, that personal predestination is clearly revealed in the New Testament, he will not say that it is among the first "principles of the doctrine of Christ." Is it not rather, even in his view of the subject, the top stone of the sacred edifice, which should not be laid till the walls have been raised and consolidated on the basis of elementary truth?

In a season of deep affliction, I became acquainted with the life and letters of Mr. Fletcher of Madely, and Mrs. More's writings. From these I learned, for the first time, that Christianity and Calvinism, although they might be consistent, were not inseparable: and the pleasure I felt in this discovery was followed by an aversion from the Church which had identified them by its authoritative decisions, and under whose tuition I seemed to have lost the most precious years of my life. I became a member of our Episcopal congregation, and fully agree with "A Scotchwoman," as to the tenderfy

of the English Liturgy. Did I then, in leaving a Calvinistic Church, become what is called an Arminian? No, Mr. Editor: I saw, and still see, nearly equal difficulties in deciding this question either way; and can listen, with equal pleasure and advantage, to the sober practical Calvinist and the devout Arminian. If our hearts were right with God, nothing which bears the stamp of his authority could, as we say in Scotland, come amiss to us. We should be satisfied with the degree of knowledge which he has been pleased to afford us, and repress every wish to anticipate those clearer discoveries which his wisdom has reserved for a higher stage of our existence. "Ce secret est celui de mon Pere: je ne dois l'apprendre que de lui," But is this state of mind natural to us; or do the generality of Chris tians attain to it suddenly or perfectly? The answer to such questions seems obviously to suggest the impropriety of introducing into a catechism doctrines which cannot be considered with safety or advantage, till the heart is subdued and established by Divine grace. Is it not dangerous, then, to give the whole Bible into the hands of the young and uninformed? The conclusion does not appear to follow. In the Bible, the truths of religion are presented to the mind with that degree of order or want of connection, that clearness or obscurity, which Infinite Wisdom saw fit. Man is not responsible for the consequences of the Divine arrangements, nor entitled to withhold from his fellow-men any part of the word of God from a short-sighted fear of consequences. But when he sets his ingenuity to work in framing systems, the case is altered or rather reversed.

I have long considered the Church of England as having attained that happy medium, in point of doctrine, which seems likeliest, in God's good time, to "reconcile all opinions," as well as to "unite all

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hearts." But it appears doubtful whether the existence of an episcopal church in Scotland, does not tend to retard rather than to hasten that most desirable event. Our Episcopalians, holding it unlawful to dissent from a rightly constituted church, maintain the invalidity of Presbyterian ordinations.It is painful to advert to the feeling of hostility which this must tend to keep alive in our Presbyterian brethren; and no less painful, to see this question disposed of by controversial theorists, without adverting to the plain fact-that, in dispensing his gifts and graces, God is no respecter of churches, any more than of persons. I trust; Mr. Editor, that many of your readers will rejoice to see all parties, by common consent, demolish their little enclosures, and employ the materials in strengthening the stakes of the Lord's vineyard. The time will surely come: and come when it may, your publication will have done much to hasten it, if I may judge from its effects upon my own mind.

Your limits admonish me to conclude by offering to your consideration, or that of your correspondents, the question for the sake of which I have troubled you with this communication: Does a member of the Church of England act most suitably to the spirit of charity and catholic union, by conforming, in Scotland, to the Established Church of Scotland, or by adhering to the communion of his own church wherever he goes? Or to put the question in another form, Might not a churchman of a peculiar cast of mind, or placed in peculiar circumstances, avail him self of the festivals, and other opportunities of communion which Episcopal chapels afford him, and, at the same time, communicate with his Presbyterian brethren, as an expression of charity, and an anticipation of that happy period when all who love our Lord Jesus Christ in sincerity shall meet as

round his table in his kingdom? This question involves more than my own peace or comfort, and is submitted to your consideration by Your much indebted

And constant Reader,

A MEMBER OF THE CATHOLIC

CHURCH.

To the Editor of the Christian Observer. It is not unusual with Arian and Socinian writers, to call in question the orthodoxy of Newton and Locke. And the Edinburgh Reviewers have, in their last Number, endeavoured to fix this charge upon them, and thus both to cast a reflection upon these illustrious persons and to deprive orthodox religion of their support.

Now, although the charge might easily be disproved even by so incompetent an advocate as myself, you have so many correspondents whose knowledge and leisure are greater than my own, that I cannot but call upon them to furnish you and your readers with some

poem, sealed with the episcopal seal, in which Iceland, personified, expresses her warm sense of grati tude for the benefit conferred upon her by the British and Foreign Bible Society. It is composed by the translator of Milton, the Rev. Jon. Thorlakson, of Bægisâ, and is one of the finest specimens of Icelandic poetry extant. It unites modern Scalds; being not only perthe beauty both of the ancient and fectly alliterated, but displaying the charms of a triple metre. Latin translation by my friend, the learned Professor Finn Magnusson, of Iceland, shall accompany the original."

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Your readers will probably dispense with the insertion in your landic poem, or of the Latin pages, either of the original Ice translation of it; but in the same pamphlet is contained an English Imitation of this poem, which, if I may judge from my own feelings, they will read with no small plea

sure.

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information upon this not unim, ICELAND TO THE BRITISH AND portant point.

C.

To the Editor of the Christian Observer. IN "A summary Account of the Proceedings of the British and Foreign Bible Society," which has recently been published, there is the following extract from the Report given by the Rev. Ebenezer Henderson, of his visit to Iceland, for the purpose of distributing Bibles among its interesting population*.

"Owing to my hurried departure from Reykiavik, and the indisposition of Bishop Vidalin, he deeply regretted that it was not in his power to have the letter of thanks ready, of which he intended to make me the bearer to the Society: but he assured me it should be forwarded by the first opportunity; and put into my hands a beautiful The Report is dated Copenhagen,

Oct. 16. 1815.

CHRIST. OBSERV. No. 181.

FOREIGN BIBLE SOCIETY. SOCIETY of CHRIST! whose fame

The world shall raise o'er thy compeers

Thou most deserving of such name,

Or in the past or present years

Thy beam has shone more lovely bright
Than solar blaze or lunar ray;
Has shone, when all around was night,

And bade the darkness pass away. When they, our unbelieving foes, Would crush the hopes they could not feel.

You, sons of England, then arose,

With hearts all love, and hands all zeal.

You, bound by Charity's blest tie,

Aud fearless in defence of truth, Spent in our aid unsparingly

Riches and pow'r, and age and youth. And what! tho' near the Arctic pole,

And, like a heap of drifted snow, The chilling north-winds round me roll, The land of ice-call'd rightly so; Tho' circled by the frigid zone,

An island in a frozen sea; Yet I this charity have known:

This Christian zeal has glow'd for me,

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Aged and clad in snow-white pall,

For see, the messengers of Peace,
From Albion new apostles come;
They, like the old, shall never cease
To quit their kindred and their home.
Like them, with canvass wide unfurl'd,
Careless of life, they tempt the gale,
And seek the limits of the world.

Ye friends to God and Iceland, hail!

One visits me-thou Great First Cause,
Inthron'd in majesty above;
'Tis here I recognize thy laws,

And feel how mindful is thy love.
And shall I, when thon deign'st to bless,

Forgetful sleep the years away; And sunk in torpid listlessness,

Nor strike the lyre, nor raise the lay?
Th' unfeeling heart, the sordid hand,▾
Would mourn, perchance, the vast
expense,

With which on earth's remotest land
You spread the gifts of Providence.
The treasures of the word sublime

Go forth, where'er your banners wave,
In ev'ry language, ev'ry clime,

The mind to form, the soul to save. What then can merit more of praise,

The mortal and immortal crown,
What better shall your honours raise,

And call the tide of blessings down;
Than pouring through this world of strife
The healing balm of sacred lore;
And minist'ring that Bread of Life,

Which, tasted once, man wants no
more !

Yet, what your ardent breasts could lead
These gifts to spread, these toils to

dare?

Could hopes of gain impel the deed?

Could thoughts of avarice be there? No: 'twas the love of Him on high,

The safety of the poor on earth; Hence rose your sun of Charity, Hence has your star of Glory birth. Society of CHRIST! most dear

To Heaven, to virtue, and to me! For ever lives thy memory here:

While Iceland is, thy fame shall be. The triumphs of the great and brave,

The trophies of the conquer'd field, These cannot bloom beyond the grave:

To thee their honours all shall yield.
Thy fame, far more than earth can give,
Shall soar with daring wing sublime;
And wide, and still more wide, survive
The crush of worlds, the wreck of
time.

Thus Thule and her sons employ
Their hearts to pour the grateful song;
And long thy gifts may we enjoy,

And pour this grateful tribute long!

I twine the wreath, and twine for thee: Tho' mingled howls in Thule's hall,

The north-wind with our minstrelsy. These strains, tho' rigid as the clime, Rude as the rocks-oh! scorn not thou! These strains, in Thule's elder time, Kings have receiv'd-receive them

now.

Yet not the harp, and not the lay,

Can give the praise and blessing due;
May He whom heav'n and earth obey,
Ye Christian Fathers, prosper you!
May He, if pray'rs can aught avail,

No joys in life or death deny;
Crown you with fame that shall not fail,
With happiness that cannot die !

To the Editor of the Christian Observer. HAVING SO promptly inserted in your last Number the verses which I had the melancholy pleasure of transcribing for your pages, I am encouraged to send you two more poems, the production of the same distinguished and lamented individual. The first is supposed to be spoken in the person of our blessed Saviour, and, from its date, must have been written only a few weeks before the author realized its closing promise.

S.

December, 1814.
"CHILD of man, whose seed below
Must fulfil their race of woe;
Heir of want, and doubt, and pain,
Does thy fainting heart complain?
Oh! in thought one night recal,
The night of grief in Herod's hall:
Then I bore the vengeance due,
Freely bore it all for you,
"Child of dust, corruption's son,
By pride deceived, by pride undone,
Willing captive, yet be free,
Take my yoke, and learn of me.
I, of heaven and earth the LORD,
GOD with GOD, the Eternal WORD,
I forsook my FATHER'S side,
Toiled, and wept, and bled, and died,
"Child of doubt, does fear surprise,
Vexing thoughts within thee rise;
Wondering, murmuring, dost thou gaze
On evil men and evil days?
Oh! if darkness round thee lower,
Darker far my dying hour,
Which bade that fearful cry awake,
My God, my GoD, dost thou forsake?

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