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Is it the thought of England throws
Remembrance far ? or Greece returns, To tell of gladness past, or woes?
My God! my heart to love thee burns.
I think of those who once could love,
If lips did truly love reveal;
Give me, my God! thy love to feel.
Or nobler song, would touch my heart? My God! my prayer to love thee soars-
For this earth's sweetest song depart!
How soon my years their course will run !
Death beckons me from earth away;
Rev. J. HARTLEY.
In the other case, the soul is healthful, and is in itself a happy being. All its sufferings arise from accidental hinderances and foreign causes; and therefore, when it leaves the body, and passes into brighter regions, it will bid farewell, for ever, to pain and COTTON.--Rev. H. Woodward.
"This DO IN REMEMBRANCE of Me."-Who could resist such an appeal? who disobey such a comuand ? More than eighteen centuries have passed way, since, in that upper chamber, in some obscure house in the city of Jerusalem, the words which conveyed the request were spoken by that lowly sufferer to his broken-hearted followers; and is it too much to say, " that their sound is gone out into all lands, and their words into the ends of the world?" From that night to the present hour, all ranks, all classes of Christian believers, have united in fulfilling this last request of their Redeemer. Century after century has passed away, the monuments of human greatness have mouldered into dust, the laws inscribed upon tablets of brass have perished, dynasties and empires bave risen and fallen, and are forgotten,--and these lew simple sentences--this short, affecting memorial, has outlived them all-never obliterated, never even suspended; no single week, we might perhaps with truth assert, no single day, has ever yet passed by, which did not witness some little assemblage of the followers of the Redeemer "doing this in remem. brance of him ;" and thus, as the apostle says, ** shewing forth the Lord's death till he come." Ree. Henry Blunt.
UNITY.-Neither may we think that order and discipline is needful for the people in God's Church, and Deedless for the pastors : that were to guard the feet, and leave the head open to a more deadly wound: but rather, as the more principal the part, the more perilous the disease, so the more disordered the pastors, the likelier the people to perish by their dissensions. The house cannot stand which the builders subvert. The harvest is lost, where the labourers do rather scatter dan gather. If the eye lack light, how dark is the body! If the salt be unsavoury, wherewithal shall the rest be seasoned? The followers cannot go right shere the guides go astray; and forces distracted, be they never so great, are soon defeated. Discord and disorder in the pastors rend the Church in pieces; whereas peace and agreement in the teachers coufirin and establish the minds of the hearers. If they strive that sit at stern, the ship of Christ cannot hold a straight and safe course in the tempests of this world. Order, then, and discipline--the very nurse and mother of all peace and quietness, as well in divine as in human societies and assemblies,--though it be not the life or spirit that quickeneth the Church, yet doth it fasten and knit the members thereof, as joints and sinews do the parts of our bodies, insomuch that the uniting (Eph. xiv.) of the spirit is not kept (as the apostle noteth) without the bond of peace; and where there is dissension nourished, or confusion suffered, 110 peace can be preserved or expected.--Bp. Bilson's Perpetual Government of Christ's Church.
MY BAPTISMAL BIRTHDAY. Born unto God in Christ-in Christ my all! What that earth boasts were not lost cheaply, rather Than forfeit that blest name, by which we call The Holy One, the Almighty God, our Father? The heir of heaven, henceforth I dread not death; In Christ I live, in Christ I draw the breath Of the true life. Let sea, and earth, and sky, Wago war against me; on my front I shew Their mighty Master's seal! In vain they try To end my life, who can but end its woe. Is that a death-bed where the Christian lies? Yes ;--but not his : 'tis death itself that dies !
S. T. COLERIDGE.
A DROP OF DEW.
Into the blowing roses,
Round in itself encloses;
How it the purple flower does slight,
Like its own tear,
Restless it rolls and insecure,
LOVE TO GOD. WHETHER I tread the silent plain,
Or musing seek the forest-bower, This prayer I form, and form again--
My God! thy love my heart o'erpower!
When morn with rising sunbeam glows
Or eve retires from vale and hill; My heart no other ardour knowsMy God! I pray to love thee still!
So the soul, that drop, that ray
Could it within the human flow'r be seen,
Shuns the sweet leaves and blossoms green; And, recollecting its own light, Does, in its pure and circling thoughts, express The greater heaven in an beaven less.
In how coy a figure wound,
tian faith, the religion that was triumphant over its Every way it turns away!
enemies, in so many battles and victories, by the bloody So the world excluding round,
death of the martyrs, how art thou insulted by the prac
tice of those who profess thee in words! is not this to Yet receiving in the day :
be sorrowful as those who have no hope ? Are these Dark beneath, but bright above ;
the affections, the expressions of one that believes in Here disdaining, there in love.
the blessedness of immortal life? What will the How loose and easy hence to go ;
heathens say? How will they be induced to believe How girt and ready to ascend :
the promises of Christ to his servants, of a glorious Moving but on a point below,
kingdom, when those who are so in title behave them
selves as if they had no stedfast faith in them? It all about does upwards bend. Such did the manna's sacred dew distil,
LOLLARDS.-Much doubt exists on the origin of
the word Lollard. Clarke, in his Martyrology, speaks White and entire, although congeal'd and chill ; of two Lollards, Reynaud and Walter, who lived at Congeal'd on earth ; but does, dissolving, run the interval of a century from each other, and both Into the glories of th' almighty sun.
suffered at Cologne ; he quotes no authority, and the ANDREW MARVELL. circumstances are unlikely. Perrin speaks of one
Reynaud in the sixteenth century, and ascribes to
him the teaching of Wickliffe. Many derive the name Miscellaneous.
from the recent innovation of singing Psalms, from Howard.-In England, he adopted the same mode the Flemish lollen, to sing. of travelling as he had done upon his former tours, CINGALESE SUPERSTITIONS. — Went this evening to still ordering his meals and wine, as any other traveller the Buddhist temple. Soon after we arrived, a mulwould do, at the inns where he stopped ; but directing titude of people, who had marched in procession his servant to take them away as soon as they were through the village, came up, preceded by banners, brought in, and to give what he himself did not eat and men dressed like soldiers, with swords, and caps, and drink to the waiter. But on the continent he and guns, and accompanied by tomtoms, dancers, &c. performed the greater part of his journeys in a Ger | Having come to the compound before the temple, man chaise, which he purchased for the purpose, never the dancing commenced, and lasted for some time; stopping on the road but to change horses, until he during which, every now and then, the soldiers fired came to the town he meant to visit; travelling, if
their guns, and fire-works were exhibited. A sort of necessary, the whole of the night, and sleeping, from large image, which was brought before the procession, habit, as well in his vehicle as in a bed. He always was carried into the Banna Madua, and laid down carried with him a small brass tea-kettle, a tea-pot, very carefully. The Banna Madua is the place where some cups and saucers, a supply of green-tea, a pot of the priests read the banna: it is very capacious, and sweetmeats, and a few of the best loaves the country was nearly filled with women and children ; the males could furnish. At the post; house he would get some being all on the outside witnessing the dancing, &c. boiling water, and, where it was to be procured, some The reading of the banna soon commenced, four milk, and make his humble repast: while his man
priests taking it in turns. It would continue till day. went to supply himself with more substantial food at
light of the following morning, without interruption, the auberge. The publication of the result of his
except the shouts of the people, crying, “Sadu! Sadu!" former travels had caused him to be held in such _"Glorious! Glorious !" The banna read by the deserved estimation, not only throughout his own priests was in Pali: of course, quite unintelligible to country, but in every part of Europe, that, upon all the people ; and it was not interpreted, as it usually entering on the tours whose progress has here been is. When it was time for the people to call out traced, he might allowably assume that tone of autho- “Sadu!" the priests were obliged to remind them of rity which enabled him to pursue his inquiries with it, and to tell them when they were to say it once, more ease to himself, and more effect in securing the and when to repeat it three times. Nothing can exobject for which they were undertaken. Upon these, | ceed the strength of those superstitious ideas which as upon his former journeys on the continent, though | the people in general in this country have conceived; he often thought it advisable to furnish himself with and the influence which they have upon their actions recommendations to persons high in rank or office, by is amazing. If they intend to set out on a journey, whose means he might more effectually prosecute his and hear a lizard chirp, or see what they think a researches, he preferred, whenever he could, entering strange sight, they do not start that day. if a person the different prisons as an unknown individual, whose
takes medicine, he will only take it on some particular visits were not expected, and therefore could not be day of the week, which he considers a “lucky day." prepared for. It was his general custom also, when If they hear a dog howling that is not bound, it porever he had obtained access to a place of confinement tends evil to them, or their family; and they live in by means of persons in authority, to remain for some constant dread for some time after, till either some days longer in the town, for the purpose of revisiting event happens which they can accommodate to the every part alone and unexpected. “Thus careful was
omen, or till it is driven out of the recollection by he," observes his friend and biographer, Dr. Aikin,
something of more recent occurrence. Toward the "to guard against deception ; and with such coolness conclusion of the year they tie a strip of a cocoa-nut of investigation did he execute a design which it re leaf round a great many trees in their gardens ; and quired so much ardour of mind to conceive."
on the eve of the new year they call the priest, and SORROW.-Although nature may be allowed to feel, with some ceremony loose them; and begin, at the when Providence calls away those who are the objects commencement of the new year, to use the fruits that of our affection ; yet if they die in the Lord, excessive | grow on those trees ; with many other things equally sorrow for the loss we sustain is highly discreditable | absurd.-- Rev. J. Selkirk. to our principles as Christians who are looking forward to a blessed immortality. St. Chrysostom, speak
LONDOX :- Published by JAMES BURNS, 17 Portinan Street, ing on this subject, and reflecting on the custom of Portman Square: W. EDWARDS. 12 Ave Maria Lane, St. Pauls: those times, when, at funeral solemnities, a train of and to be procured, by order, of all Booksellers in Town and mourning women attended the corpse, t earing their
Country. hair and their faces, and crying, with all the expres
PRINTED BY sion of desperate sorrow, thus exclaims, “ Ah! Chris- |
ROBSON, LEVEY, AND FRANKLYX, 46 ST. MARTIN'S LANS.
THE LITURGY COMPARED WITH
| crated, as it were, by the affectionate rever
ence of successive generations, or those which, EXTEMPORE PRAYER.
on the spur of the moment, are conceived There are many points of view in which the and uttered by the single individual who expediency of liturgical forms for public wor- officiates ? Certainly, if objections are found ship may be considered. It might easily be against the expressions of our deliberate shewn, by the practice of the Church from prayers, objections yet more considerable the earliest times, under the express sanction may be expected against hasty effusions, of our blessed Lord, who himself delivered biased by the varying frames of the mind, to his disciples a form of prayer, that in pro- and corrected by no thought. It is, I know, viding for our congregations an order, which pleaded, that God has promised special help they all may understand, and in which they in this respect to his ministering servants, all can join, we have followed the “more ex- and that he will be to them when they so adcellent way.” But it may be well also, bea dress him “a mouth and wisdom," and a sides the arguments taken from Scripture“ door of utterance." It is true that God authority, and the reason of the thing, to in- | does pledge himself to impart many excellent quire whether, supposing the objections made gifts to those who, as his ambassadors, reto our Liturgy were well founded, we should present him among men : but he no where, I be likely to obtain any advantage by casting apprehend, says that he will bestow such a away our forms. I would treat the subject talent as is claimed in support of this arguby way of comparison, and would ask, if, in ment. For even if it were granted that such those places where extempore prayer is used, texts as (Mark, xiii. 11), “ Take no thought expressions far more frequently and seriously beforehand what ye shall speak, neither do faulty are not heard, than can be by possi ye premeditate; but whatsoever shall be bility in our churches ? I trust I have no given you in that hour, that speak ye: for it desire unkindly to accuse those who con- | is not ye that speak, but the Holy Ghost," scientiously differ from us; but it is right | if it were granted that such texts apply to that all classes of churchmen should learn persons offering public prayer--which manito appreciate duly the blessings which, by festly is not the case--we must still examine God's mercy, they enjoy.
what degree of assistance from above might If there is to be any such thing as united be expected. Few, surely, would assert, that worship, a congregation must consent to pray the prayers so produced were absolutely perin the words adopted by the minister. Each fect, that the voice of the Holy Spirit would man cannot be at liberty to use his own be actually heard pleading through the mouth language: else, instead of union, there would of man. Yet any thing short of this leaves only be confusion. Then the question is, room for objection, and gives no assurance which words are best and most appropriate ? that the unpremeditated prayer will be better those which, carefully composed of old by than the form. For, if imperfections may many holy men, have descended to us, conse- | exist, we are necessarily led to the conclusion
VOL. 1.-NO. XIII.
that they do exist; and we come back to the give them a tincture, perhaps, little in harquestion, which method is least likely to be mony with the feelings, and wants, and deencumbered with fault? It is not possible, sires of those whom he professes to represent. when we find objectionable expressions in a | The petition offered up will hence be destiliturgy, to say, We will discard this form, | tute of that generality and comprehensiveand error with it; we will adopt another mode | ness which should be principal features of of worship, not exposed, like this, to imper public supplication; and, consequently, many fection. We can only--such is, alas ! the of those who come with burdened hearts to infirmity of our nature—have a choice of im- the sanctuary, will go away with the mortified perfections; we shall find no path altogether conviction that their cases were not reached, free from difficulties : we must, therefore, their supplications not laid before the mercychoose that way which presents the fewest. seat. The thoughts of the same individual Hence we need not allow our opponents to will generally be running in the same chanassail us, as if we could only stand on the de nel, and, consequently, a sameness, a manfensive. Even were we to admit the force of nerism will be the result, which, far different the objections they urge to different parts of from the rich and copious uniformity of our our Liturgy, we should not be vanquished. Liturgy, will be distinguishable chiefly for its We might admit them all, and yet prove that, uniform prolixity on some topics, and its on their side, there are, to their prayers, ob-uniform neglect of others equally important. jections infinitely greater.
And even where an undue prominence is not, The supposed faults, which two centuries from the habitual bias of the mind, given and a half of keen inquisition have been able special opinions, yet the memory will seluo u to detect in our formularies, are very few ; present all the particulars on which it is deand they arise, in many instances, from a sirable to dwell. Few persons, I am permisapprehension of the words objected to. suaded, can rise from leading a congregation But were a critical hearer to attend for a in extempore prayer, without feeling aftersingle month on the extempore prayers of wards, that they have through forgetfulness but one individual, he might make out doubt omitted much that it was most essential for less an extended list. Unsound expressions, | them to introduce. obscure phrases, inappropriate appellations, | If it be said, that the office of preaching is he would have to complain of in abundance. | in every Christian church entrusted to indiIfit be said, that God still accepts and answers vidual judgment, and that the office of conin Jesus Christ these imperfect prayers, over- ducting prayer might with equal propriety be looking and forgiving the infirmities of men, similarly entrusted, I reply, that there is the that is just the argument we use in behalf of widest difference between the two. The our formularies. We are not unwise enough preacher requires his hearers to act on his to pronounce them faultless; but we say that instructions no farther or sooner than, on in them God's people do find near access to mature deliberation, they perceive them to be him, and are enabled to pay him a reasonable sanctioned by the sacred volume. The minisservice.
ter in offering prayer requires his congregaThe greater imperfection of extempore than tion to accompany him at once to the throne precomposed prayers will appear from the of grace, and to join him on the instant in the following considerations. Much must de- words with which he presents to God their pend upon the particular frame of mind of wants. Prayer is the joint act of the minister the individual who officiates. One man may and people, in which all should take an equal have a lively imagination, a chastised judg- part: preaching is the act of the minister ment, a retentive memory, a readiness of alone, with respect to which, the duty of the language, and thus may be able, with suffi-hearers is perfectly different from his. And cient propriety, to express the wants of a the absence of a liturgy goes far, I may obcongregation : another may be destitute of serve, to destroy the union of the whole these advantages, and, though with a heart as assembly in prayer. The worship then feelingly alive to a sense of his necessities, resembles rather the service of the Jewish be little competent to give them utterance. temple, where the priest alone entered into And the same man will not find in himself the the sacred place, while the people were resame capabilities at all times. His mind, strained without, than the liberty of the once clear, will sometimes be confused; his Christian church, where, the vail being rememory, generally strong, will sometimes fail moved by the death of Jesus, we may all him. And (what I consider a very leading approach, with holy boldness, the presence of objection) he will be apt to consider himself the Lord, and find grace to help in every time rather than the people. His own feelings, of need. How can a congregation enter with his own opinions, his own circumstances, will full feeling into supplications, the precise almost infallibly influence his prayers, and nature of which they cannot anticipate the moment before they are uttered? There is service was the cause, that to turn the book only was thus rebuilt betwixt them and the open face so hard and intricate a matter, that many times there of God, that partition-wall which it was the
was more business to find out what should be read, business of the Redeemer to destroy.
than to read it when it was found out." If, then, I think it will readily appear, we
| It cannot be wondered at, therefore, that a mode of were to part with our precious Liturgy, in
worship so unscriptural, and so opposed to reason and stead of reaping any advantage by the change,
common sense, and to that spiritual worship which we should sustain the greatest injury. Ob
God requires, should have early attracted the atten
tion of those whose clearer light, although it was not jections far more numerous and well-founded
the full light of the Gospel, enabled them to discover would be raised against whatever could be
the gross errors of a service in which “uncertain substituted. Let us not, therefore, be com
stories and legends, with multitudes of responds, panions of those who are given to change :
verses, vain repetitions, commemorations, and sylet us not be persuaded to desert the old
nodals, had been planted in," to the almost utter paths : let us rather imitate the practice which
neglect of the word of God. In the articles set forth our Saviour in one of his illustrations has
by Edward the V Ith, it is declared, “ that it is most fit, referred to-" No man having drunk old
and most agreeable to the word of God, that nothing wine straightway desireth new : for he saith, be read or rehearsed in the congregation in a tongue The old is better."
A. not known unto the people, which St. Paul hath for
bidden to be done, unless some be present to inter
pret.” A much stronger article, however, was afterTHE BOOK OF COMMON PRAYER."
wards drawn up with reference to the subject; and the The Book of Common Prayer, next to the Oracles of 24th, as it now stands, declares " that it is a thing eternal truth, must be estimated by the true church plainly repugnant to the word of God, and the custom man as the most valuable possession. He will regard
of the primitive Church, to have public prayers in the it as the chief of uninspired volumes, as eminently calculated to call forth devotional feelings, and to
Church, or to minister the sacrament, in a tongue not convey the prayers of a suppliant sinner to the throne
understanded of the people." The objection made to of grace; and while he presumes not to dictate to, or to this, by stating, as is generally stated by members of condemn those who conscientiously object to it, as a the Romish Church, that the people are furnished with form, for no other reason than because it is a form,
forms in their own language, into which the greatest he will not be backward to acknowledge it to be his
part of the public offices are translated, is thus met by rational conviction, that the possession of a Scriptural Liturgy has been of vast importance to the Church
Bishop Burnet, who says, “ As this is not done but collectively, and to its members individually. Every since the Reformation began, and in those nations thing, therefore, which can in any way throw light on only where the scandal that is given by an unknown the origin of this book, or elucidate its contents, will tongue might have, as they apprehend, ill effects, so it be most interesting to him; and with this impression
is only an artifice to keep those still in their comthe following short history of the Liturgy is here given.
munion whom such a gross practice, if not thus dis
guised, might otherwise drive them from." The It need hardly be stated, that before the Reformation,
twenty-fourth article is well declared by him “ to be the service of the Church of England was mainly that founded on the law of nature.” “One great end," he of the Church of Rome; that it was conducted in a
says, " of continuance in worship is, that, by the frelanguage which the people did not comprehend. It
quent repeating and often going over of the same is painful, indeed, on entering a popish place of wor
things, they may come to be deeply rooted in our ship, to behold deluded multitudes on their knees in
thoughts. The chief effects that the worship of God adoration, often before the consecrated wafer, while
| has by its own efficiency is, the infixing those things, the priest repeats, in a tone of voice which it is al
about which the branches of it are employed, the most impossible to hear, prayers which it is quite
deeper in our minds; upon which God gives his impossible the people can understand. The evils of
blessing, as we grow to be prepared for it, or capable such a mode of worship are fully set forth in one of the
of it. Now all this is lost if the worship of God is a prefaces to the Prayer-Book, that “concerning the thread of such sounds as makes the person who officiservice of the Church.” It is there stated, that
ates a barbarian to the rest. They have nothing but " whereas St. Paul would have such language spoken noise and show to amuse them, which, how much to the people in the Church as they might understand,
soever they may strike upon and entertain the senses, and have profit by hearing the same; the service in
yet they cannot affect the heart, nor excite the mind; this Church of England, these many years hath been so that the natural effects of such a way of worship is in Latin to the people, which they understand not; so to make religion a pageantry, and the public service that they have heard with their ears only, and their of God an opera.” hearts, spirits, and mind, have not been edified there
The first effort to render the service of the Church by. . . . . Moreover, the manifold changings of the
more consistent with Scriptural truth, and primitive "Wheatley on the Common Prayer is one of the principal
practice, and common sense, was made during the sources whence the most authentic information is to be derived; reign of Henry VIII., in the year 1537. A committee but for important information relative to the Liturgy, in a was appointed by the convocation to compose a book, more popular form, the reader may consult with advantage Ayre's Liturgica, and Riddle's First Sundays at Church; from
which was called “ The godly and pious Institution of which, as well as from the larger work of Wheatley, some of
a Christian Man." This book contained the Lord's these remarks are taken.
Prayer, the Ave Maria, the Creed, the Ten Com