* A Distributed Proofreaders Canada eBook *

This eBook is made available at no cost and with very few
restrictions. These restrictions apply only if (1) you make
a change in the eBook (other than alteration for different
display devices), or (2) you are making commercial use of
the eBook. If either of these conditions applies, please
contact an FP administrator before proceeding.

This work is in the Canadian public domain, but may be under
copyright in some countries. If you live outside Canada, check your
country's copyright laws. IF THE BOOK IS UNDER COPYRIGHT
IN YOUR COUNTRY, DO NOT DOWNLOAD OR REDISTRIBUTE THIS FILE.


Title: The Christian Recorder Vol. 1, Issue 10 (1819-December)
Date of first publication: 1819
Author: Various
Date first posted: January 27 2013
Date last updated: January 27 2013
Faded Page eBook #20130132

This eBook was produced by: L. Harrison, Marcia Brooks
& the online Distributed Proofreaders Canada team at http://www.pgdpcanada.net




  THE
  CHRISTIAN RECORDER.

  VOL. I.      DECEMBER, 1819.      NO. 10.




_ORIGINAL COMMUNICATIONS._


MISSIONS.

There are three Missionary Societies in London: the Baptist Missionary
Society, formed in 1792; the Missionary Society, in 1794; and the
Church Missionary Society in 1800.

There is very little difference among these Societies as to their
views of religious truth. In one particular the Missionary and Baptist
Societies differ from that of the Church. They assume as a fundamental
principle, that their design is not to send Presbyterianism,
Independency, Episcopacy, about which there may be difference of
opinion among serious persons, but the glorious Gospel of the blessed
Lord to the Heathen; and that it shall be left, as it ought to be
left, to the minds of the persons whom God may call into the
fellowship of his Son from among them, to assume for themselves such
form of Church government, as to them shall appear most agreeable to
the word of God.

This principle, adopted no doubt in the spirit of conciliation, and
for the purpose of promoting peace, concord, and unity, and of opening
the doors of the institution to all denominations of Christians, is
yet liable to serious objections. Admitting the propriety of leaving
the form of the Church government to the Heathen converts, it is not
stated whether the Missionary should explain all the views which
Christians maintain on this point, or merely his own, and yet the
principle implies the necessity that there is for the converts to form
themselves into some society called a Church.

"But why," it has been asked, "is so much indifference shewn to a
preference being given to any form of Church government? as little as
if none were commended in the Scriptures. Some form of worship is
practised by Christians of all denominations in Europe, how comes it
about that none whatever is worthy of recommendation in the dark
regions of Africa, and the South Seas?

"At home, the directors and members of this Society profess
Presbyterianism, Independency, Episcopacy, &c. &c. they belong to
societies called Churches, of these denominations; but abroad, how
different! they do not wish to promote what they themselves believe to
be consistent with the Scripture revelation. If Presbyterians and
Independents think no form of Church government is ordered by Christ,
why not unite with the Established Church of the country? But does not
the Gospel require its professors to worship God by some form or mode,
and are the commands of revelation of little or no obligation?"

The fundamental principle itself acknowledges that it is a matter of
some importance; but the directors wishing to unite Christians in one
common bond of union, for promoting the blessed Gospel of the Son of
God, so far please the popular feeling, as to relax a Scriptural
obligation, thereby introducing among the Heathen laxity on a point of
great consequence in the formation of a Christian Church. No
satisfactory reply has ever been given to these objections; for the
plea set up, that this intimate union of different denominations is
necessary to convert the Heathen, is refuted by the fact that the
Moravians, and even the Methodists, have done more, and have a greater
number of Missionaries employed, than the Missionary Society of
London. Nor is it clear that this mutual concession will promote that
union and harmony so desirable among Christians, which must be found
in mutual forbearance and charity, and not in sameness of opinion,
much less in a relaxation of principle.

The Baptist Missionary Society, which was first of the three, in point
of time, commenced its active labours in 1793, by sending two
Missionaries to Bengal. To this quarter of the globe, its efforts have
principally been directed, and with a degree of wisdom which has
received the praise of all denominations. The two Missionaries first
sent out, Messrs. Carey and Thomas, have reflected the greatest credit
on the Society by their great prudence, zeal, and diligence, and they
have entitled themselves to the admiration of the Christian world, by
their extraordinary exertions in translating and publishing the
Scriptures in all the principal languages of the East. By the last
report of this Society, it appears that forty-three Missionaries are
employed; and, that besides preaching, and translating, and publishing
the Scriptures, they are busy in establishing native schools. The
number of these has greatly increased during the last year, and as the
advantages derived from them become more and more evident,
applications for the establishment of new schools are made from
various quarters, and to an extent far beyond the present means of our
brethren to defray. For the regulation of these schools, the
Missionaries have lately drawn up a comprehensive and systematic plan,
the result of much experience and long deliberation, and which has
been highly approved of by the most distinguished residents in India.

The Missionary Society is supported by almost all denominations of
Christians, and may therefore be called the General Mission. After the
publication of Cook's Voyages, a great interest was excited in the
public mind for the inhabitants of the South Sea Islands, which he had
visited. And as they appeared to be gentle in their manners, and of
tractable dispositions, it was deemed practicable to convert them to
Christianity. A Mission to these Islands was proposed, adventurers
volunteered for the service, but when the time of departure arrived,
they shrunk back, though they had been a year under tuition, to
prepare themselves for the enterprize. The project was again renewed,
a society was formed, and a general meeting convoked in London.
Subscriptions poured in, and candidates in abundance presented
themselves, from whom thirty were selected, six being married men.
Every possible precaution was taken to secure success, as far as the
foresight of the directors could secure it. On the 20th of August, the
ship Duff sailed under the command of Capt. Wilson, who had left his
retirement for this purpose, a man well qualified for the charge by
temper and opinions, as well as professional skill.

The difficulties which these Missionaries experienced, and the little
success which attended their labours, as well as those of others, who
were sent out to their assistance, greatly damped the zeal of the
society; but they still persevered, and God has at length opened
better prospects, and the benevolent intentions of converting the
Heathen to Christianity, seem now to be realizing. The cruel
superstition which was depopulating by its murders the South Sea
Islands, is giving way; the dreadful abominations which deformed them
are disappearing from before the light of the Gospel. In nine of the
islands their savage customs are abolished; infanticide is uncommon;
their prisoners are exchanged, not murdered and eaten. Society is now
cemented, the ties of affection acknowledged, decency and order
practised, and the bloody altars of their gods transformed into the
altars of a crucified Redeemer, cherishing piety and peace. "It was
God Almighty," said the Royal convert of Otaheite, "who sent your
Mission to the remainder of my people."

Much attention is at length paid by the Missionaries to the
civilization of the natives, and the directors have been of late years
much more careful in selecting proper persons for converting the
Heathen. They have discovered, from dear bought experience, that zeal
alone is not sufficient, but that many rare qualifications ought to be
united in the man who assumes the important profession of preaching
the Gospel to savage nations. He must recommend himself to their
attention by promoting their temporal as well as their spiritual
comforts. Accordingly measures are taking to introduce the sugar cane
and cotton plant into Otaheite, and the neighbouring islands. This
will give employment to the people, beget industrious habits,
gradually open and enlarge their minds, sharpen their understandings,
render it more easy for them to comprehend moral truths, and the
nature of divine worship. One single circumstance, which appears in
some degree fortuitous, though certainly directed by the wisdom of
Providence, seems to have done more towards converting the natives of
the islands to Christianity, than all the labours of the Missionaries
for twenty years; it was this: that Pomare, instead of massacring his
prisoners, as had always been the custom, treated them with great
lenity and moderation, which was productive of the happiest
consequences; for, all exclaimed, that the true religion must be good,
because it produced so good effects. They declared also, that their
gods were cruel and false, had deceived them, and sought their ruin,
and therefore, they were resolved to trust them no longer. On the
evening of that day on which Pomare gained the victory, which restored
him to his kingdom, he and his people, with many of the idolators
united in one large assembly to worship the God of heaven and earth,
and return him thanks for the events of the day. Since his
restoration, Pomare has been actively employed in overthrowing all the
vestiges of idolatry, and destroying the gods, in which he is
zealously assisted by the chiefs, who are likewise employed in
erecting places of worship for the true God in every District, all
around the island, the whole of which, is now professedly Christian,
and in a great measure, several of the neighbouring islands, the
chiefs of which, intreat the Missionaries by every opportunity to come
over and help them.

These rapid and extraordinary changes in the South Sea Islands, have,
no doubt been, under the providence of God, greatly promoted by the
more frequent intercourse between them and Europeans, and which has
been further increased by the prosperity of our neighbouring colony of
New South Wales; but still, the Missionaries had sown the seed which
now promises to bring forth abundantly. This Society has likewise made
some progress in disseminating the Gospel in the East Indies, but the
peculiar and now successful field of its labours is the islands in the
South Sea.

The Missionary Society keeps its anniversary in London about the
middle of May, with a splendour and solemnity far superior to that of
any other religious institution. It has more the appearance of a
triumphant celebration, than a pious assembly. The most celebrated
preachers are invited from different parts of the kingdom, and the
most impressive readers, to perform the different services during the
solemnity, which continues three days. "It is difficult," says the
Journalist, after stating the proceedings, in May, 1817, "to make an
accurate comparison between the services of the present year and those
that are past; nor is it necessary. It is enough to say, that they
were highly satisfactory; that the Missionary spirit, which aims at
nothing less than the evangelization of the world, and its subjection
to the King of kings, appears to be increasing; and, should it please
God to enable this Society, and others of a similar kind, to continue
their exertions for twenty years more, a very great change will
probably take place on the face of the moral world."




ON FORMS OF PRAYER.


  SIR,

I should not have known, Mr. Editor, by the Recorder whether you
belong to the Church of England or not, you have cultivated so
carefully the candour of modern times. Perhaps you consider this a
praise; but I who am old-fashioned, think it no merit in any man to
conceal his opinions for fear of giving offence, nor have I found that
an honest and manly avowal of principles was ever attended with bad
consequences. The truly candid are those who steadily avow their own
opinions, and treat with respect such as differ from them. While
therefore you admit liberal discussion into your pages, Mr. Editor, be
not ashamed of sometimes revealing in your leading articles, that you
belong to the purest of the Protestant Churches.

If you take this hint kindly, you will not refuse a place to the
enclosed Essay on a subject of singular importance.

The most accurate reasonings very often fail to convince, while they
remain reasonings only, and are not illustrated and enforced by actual
experience. This may be exemplified in the discussions that have taken
place respecting set forms of prayer. With the practice of all
antiquity in their favour, it might have been anticipated, that the
controversy would have been of short duration; but such are the
perversities and aberrations of the human mind, that when once we get
engaged in a controversy, we seldom listen to the voice of reason, and
rather search for arguments to defend our own side of the question,
than listen candidly to the force of those of our opponents. It is not
my intention to enter into the controversy between those who approve
of a form of prayer, and such as consider it unnecessary; my object
is, to add to the experience of those who devoutly use the Common
Prayer Book, a few proofs of its excellence, and hence enforce the
duty of its dissemination.

We know that the Jews, after their return from the Babylonish
captivity, built Synagogues, or places of worship, wherever ten
families could be collected. In these, the people assembled
themselves on the Sabbath day to worship God, and hear the law and the
prophets, the reading of portions of these books, constituting a part
of the regular service. In reference to this, St. James observes, that
Moses, of old time, hath in every city them that preach him being read
in the Synagogues every Sabbath day. We are informed in the book of
Nehemiah, that when Ezra was appointed to read the book of the law to
the people, he began by a solemn invocation to God in prayer, the
people lifting up their hands and bowing their heads, worshipped God
with their faces to the ground, saying, amen, amen.

The building of Synagogues in every village and neighbourhood, insured
regular service to God on all the Sabbaths and festivals, and gave the
people such a knowledge of the law and the prophets, as afterwards
protected them from the contamination of idolatry a crime into which
they were continually falling before this period.

After the Apostles had established Churches in the cities where they had
preached the Gospel, and the converts began to assemble on the first day
of the week for the purpose of worshipping God through the merits of our
beloved Lord and Master, some regular mode of service became necessary.
Few of the Christians could then read or write, for these
accomplishments were confined to the learned, and therefore, to the
majority the Gospel was a treasure sealed. To multiply copies of the
Scripture, was too expensive for general use, and the people had
therefore no other opportunities of being instructed in the truth except
when they assembled themselves for public worship. To remedy this, forms
of prayer were introduced into all the Churches, and being comparatively
short, were easily transcribed, and copies multiplied in the
congregation. Their dissemination among the people had another blessed
effect; in times of persecution, when the brethren durst not meet
together, or when they were obliged to fly, the possession of one of
these forms of devotion enabled them to worship God in spirit and in
truth. Forms of prayer were therefore necessarily introduced in the
primitive ages of the Church, and have continued in use among all
Christians to this very day, except a few denominations, who have taken
umbrage at them as dead forms, incapable of engaging the heart.
Unfortunately for those who entertain this opinion, our blessed Saviour
delivered to his Disciples a form of prayer, and had he thought it
necessary to have given many forms, he would have certainly done it.
Following the example of the Jewish and Apostolic ages, the luminaries
of the English Church at the reformation, drew up a form of worship,
which, after undergoing several careful revisions, at length arrived at
the simplicity and beauty for which it is now distinguished.

We are creatures made by the power and preserved by the care of the
Almighty, and we are sinners restored by his redeeming love to a
capacity of salvation. By his unspeakable mercy, we are promised eternal
life, in a world where perfect virtue and happiness dwell. With God,
therefore, we are connected by every engaging relation, and by all those
obligations which imply dependence, inculcate submission, induce
humility, require gratitude, invite confidence, and excite hope; and,
that we should cheerfully acknowledge these endearing relations our
hearts warmly admit. Now the Scriptures are full and explicit in
whatever concerns the nature and substance of Christian worship; but the
Scriptures prescribe only general rules for the exercise of it, and the
man who has not the gift of prayer, after purchasing a Bible, finds
himself still at a loss, as it respects the regular worship of God
through Jesus Christ. Pursuing, therefore, the method suggested to the
Jews by Ezra, the primitive Christians, in their assemblies, read the
holy Scriptures divided into certain portions or lessons; then they
offered up to God preconceived and well known prayers, in which the
people joined with the Priest, who conducted the worship. In fine, as
far as history can trace, the method followed by our Church, as set down
in the Book of Common Prayer, is a transcript, or nearly so, of the
service of the primitive Church.

The great design of public worship is to join with one heart and one
mouth in adoring God, petitioning him for those things which we want,
intreating the continuance of those we possess, and praising and
blessing his holy name for all his benefits, more especially for his
redeeming love. In order to promote the piety and devotion of the
worshippers, some known form appears to be absolutely necessary, and it
has been truly remarked, that there can be no public worship without a
form. Even should the Minister, in confidence of his own powers, pray
extempore, yet, to all those who hear him, this prayer, unconnected as
it may be, is to all intents and purposes, a form, since it is not
different, but the same, to all who join with him in public devotion.
Nor can they have any other than these words, whether they make use of
them or not. It has been pertinently observed, that all worshipping
assemblies have forms of some part of their service. Singing psalms, for
example, is a most essential part of divine worship, which cannot be
performed except with a written form, without producing the greatest
confusion; and, may not the same, nay, worse confusion attend
extemporary prayer, although it may not be so visible.

Let us suppose, for example, that a pious and devout person enters the
Church of God, with the design of worshipping him in spirit and in
truth; that he falls upon his knees, bowed down to the earth, and his
eyes, heart, and hands lifted up to heaven; and while he is thus
engaged, in the spirit of true humility, in worshipping God, let us
suppose that a proud arrogant minister conducts the worship, and
ignorant of the world, his own state by nature, and the religion of
Jesus, dictates the supplication of the congregation, and instead of
praying in an humble and contrite spirit, addresses the Almighty in a
familiar style, and with a multiplicity of words, more proper to
flatter the vanity of man, than to express the feelings and
aspirations of a sincere penitent, what would the situation of the
devout Christian be? If such cases often happen, or even if there be a
possibility of their ever happening, would it not be much better to
have a form of prayer well digested, in which the whole congregation
might conscientiously unite.

  (_To be continued._)




CHALMERS' SERMONS.

(_Continued from page 297._)


We have other objections to the extent to which Dr. Chalmers carries
several doctrines of our religion; but as our readers are, no doubt,
anxious to possess some specimens of the rich and varied eloquence of
this powerful preacher, we hasten to gratify them. From the very full
opening Sermon, we might select many valuable passages, in which the
natural feebleness of man, and his acquired power through prayer, are
nobly contrasted. Take the following:

"We read of the letter, and we read also of the spirit of the New
Testament. It would require a volume, rather than a single paragraph
of a single Sermon, to draw the line between the one and the other;
but you will readily acknowledge, that there are many things in this
book which a man, though untaught by the Spirit of God, may be made to
know. One of the simplest instances is, he may learn the number of
chapters in each book, and the number of verses in each chapter. But
is this all? No! for by the natural exercise of his memory, he may be
able to master all its historical information. And is this all? No,
for by the natural exercise of his judgment, he may compare Scripture
with Scripture; he may learn what its doctrines are; he may
demonstrate the orthodoxy of every one article of our national
confession; he may rank among the ablest and most judicious of the
commentators; he may read, and with understanding too, many a
ponderous volume; he may store himself with the learning of many
generations; he may be familiar with all their systems, and have
mingled with all their controversies; and yet, with a mind supporting
as it does the burden of the erudition of whole libraries, he may have
gotten to himself no other wisdom than the wisdom of the letter of the
New Testament. The man's creed, with all its arranged and its well
weighed articles, may be no better than the dry bones in the vision of
Ezekiel, put together into a skeleton, and fastened with sinews, and
covered with flesh and skin, and exhibiting to the eye of the
spectators the aspect and lineaments of a man, but without breath, and
remaining so, till the Spirit of God breathed into it, and it lived.
And it is in truth a sight of wonder, to behold a man who has carried
his knowledge of the Scripture as far as the wisdom of man can carry
it, to see him blest with all the light which nature can give, but
labouring under the power of darkness, which no power of nature can
dispel--to see this man of many accomplishments, who can bring his
every power of demonstration to bear upon the Bible, carrying in his
bosom a heart uncheered by any of its consolations, unmoved by the
influence of any of its truths, unshaken out of any one attachment to
the world, and an utter stranger to those high resolves which shed a
glory over the daily walk of the believer, and give to every one of
his doings, the high character of a candidate for eternity."

We cannot forbear inserting the following antidote to enthusiasm, in
which the preacher shews that by divine illumination, we are not to
understand the revelation of any new truth: "The Spirit does not make
us wise above that which is written. When a telescope is directed to
some distant landscape, it enables us to see what we could not have
otherwise seen; but it does not enable us to see any thing which has
not a real existence in the prospect before us; it does not present to
the eye any delusive imagery, neither is that a fanciful and
fictitious scene which it throws open to our contemplation. The
natural eye saw nothing but blue land, stretching along the distant
horizon; by the aid of the glass there bursts upon it a charming
variety of fields, and woods, and spires, and villages; yet who would
say, that the glass added any thing to this assemblage? it discovers
nothing to us that is not there; nor out of that portion of the book
of nature which we are employed in contemplating, does it bring into
view a single character which is not previously inscribed upon it. And
so of the Spirit.--He does not add a single truth or a single
character to the book of revelation--he enables the spiritual man to
see what the natural man cannot see; but the spectacle which he lays
open is uniform and immutable.

"Let us now bring the whole matter to a practical conclusion.--For the
acquirement of a saving and spiritual knowledge of the Gospel, you are
on the one hand to put forth all your ordinary powers, in the very
same way that you do for the acquirement of knowledge in any of the
ordinary branches of human learning; but in the act of doing so, you
on the other hand are to proceed on a profound impression of the utter
fruitlessness of all your endeavours, unless God meets them by the
manifestations of his Spirit.--In other words you are to read your
Bible and to bring your faculties of attention, and understanding, and
memory, to the exercise, just as strenuously as if these and these
alone could conduct you to the light after which you are aspiring; but
you are at the same time to pray as earnestly for this object as if
God accomplished it without your exertions at all, instead of
accomplishing it in the way he actually does by your exertions. It is
when your eyes are turned towards the book of God's testimony, and not
when your eyes are turned away from it, that he fulfills upon you the
petition of the Psalmist--'Lord, do thou open mine eyes, that I may
behold the wondrous things contained in thy law.' You are not to
exercise your faculties in searching after truth, without prayer, else
God will withhold from you his illumiminating influences; and you are
not to pray for truth, without exercising your faculties, else God
will reject your prayers, as the mockery of a hypocrite; but you are
to do both, and this is in harmony with the whole style of a
Christian's obedience, who is as strenuous in doing as if his doings
were to accomplish all, and as fervent in prayer, as if without the
inspiring energy of God, all his doings were vanity and feebleness.

"And the great Apostle may be quoted as the best example of this
observation. There never existed a man more active than Paul in the work
of the Christian ministry. How great the weight and variety of his
labours! what preaching, what travelling, what writing of letters, what
daily struggling with difficulties, what constant exercise of thought in
watching over the Churches; what a world of perplexity in his dealings
with men, and in the hard dealings of men with him; and were they
friends or were they enemies, how his mind behoved to be ever on the
alert in counselling the one and in warding off the hostility of the
other. Look to all that is visible in the life of this Apostle, and you
see nothing but bustle, and enterprise, and variety; you see a man
intent upon the furtherance of some great object, and in the prosecution
of it, as ever diligent, and as ever doing, as if the whole burden of it
lay upon himself, or as if it were reserved for the strength of his
solitary arm to accomplish it. To this object he consecrated every
moment of his time, and even when he set himself down to the work of a
tentmaker, for the sake of vindicating the purity of his intentions and
holding forth an example of honest independence to the poorer brethren,
even here, you just see another display of the one principle which
possessed his whole heart, and gave such a character of wondrous
activity to all the days of his earthly pilgrimage. There are some who
are so far misled by a perverse Theology which they have adopted, as to
hesitate about the lawfulness of being diligent and doing in the use of
means. While they are slumbering over their speculation, and proving how
honestly they put faith in it by doing nothing, let us be guided by the
example and pains taking of St. Paul, and remember, that never since the
days of this Apostle, who calls upon us to be the followers of him as he
was of Christ, never were the labours of human exertion more faithfully
rendered--never were the workings of a human instrument put forth with
greater energy.

"But it forms a still more striking part of the example of St. Paul,
that while he did as much towards the extension of the Christian faith
as if the whole success of the cause depended upon his doing, he
prayed as much, and as fervently, for this object, as if all his
doings were of no consequence--a fine testimony to the supremacy of
God, from the man who in labours was more abundant than any who ever
came after him, that he counted all as nothing, unless God would
interfere, to put his blessing upon all, and to give his efficiency to
all! He who looked so busy, and whose hand was so constantly engaged
in the work that was before him, looked for all his success to that
help which cometh from the sanctuary of God. There was his eye
directed--thence alone did he expect a blessing upon his endeavours.
He wrought, and that with diligence too, because God bade him; but he
also prayed, and that with equal diligence, because God had revealed
to him, that plant as he may, and water as he may, God alone giveth
the increase. He did homage to the will of God, by the labours of the
ever-working minister, and he did homage to the power of God by the
devotions of the ever-praying minister. He did not say, what signifies
my working, for God alone can work with effect? This is very true, but
God chooses to work by instruments, and St. Paul, by the question,
'Lord, what wilt thou have me to do?' expresses his readiness to be an
instrument in his hand."

In his second Sermon, Dr. Chalmers illustrates the reception given by
many persons to the doctrines peculiar to Christianity, from that
given to the parables of Ezekiel by his hearers, who wanted "either
principle to be in earnest or patience for the exercise of attention,
or such a concern about God, as to care very much about his will." But
in doing this, he goes too far, by condemning the most clear and
impressive mode of preaching drawn from the analogies of common
observation, and the divine appeals to the common sense of mankind. He
seems to forget that the exclamation of the Prophet, "Ah, Lord God!
they say of me, doth he not speak parables?" is not applicable to the
whole, but to some parts of his prophecies, and if adopted by the
Christian preacher, it cannot be applied to the whole, but to some
parts of the religion which he professes. It must indeed be manifest
to all who read the New Testament, that our Saviour is continually
explaining and illustrating his doctrines from the more obvious
analogies of common life, and that he is ever appealing to the common
sense of mankind; even in these matters where the preacher conceives
the strength of his argument to lie, the Scriptures have continual
recourse to the different relations of life, to render the meaning
clear and distinct to the reader. It is very true, that many preachers
entertain a sort of antipathy to Scripture language, and Apostolic
phraseology; but such persons not only prove themselves unworthy of
their station, but essentially injure the subjects which they wish
most to enforce, since the Gospel morality and doctrines are rendered
infinitely more impressive by associating them with the common
feelings and obvious relations of society. It will be found, that the
mysterious aspect of the Gospel to the men of the world, consists not
in the use of such terms and such phrases as it furnishes, or in
illustrations drawn from social intercourse, but in the influence
which its precepts and doctrines possesses over the lives of
believers. They are unable to conceive (because they have never felt
their power) how such doctrines as the atonement and sanctification,
and the in-dwelling of the Holy Ghost, and salvation by Christ, should
produce a radical change of life and conversation. They have
frequently heard these doctrines, and are perhaps well acquainted with
their general import, but they have never brought them home to their
hearts and experienced them as words of power.

In the conclusion of this Sermon, the preacher beautifully expatiates
on the value of the doctrines of the Gospel upon a death bed.

"We never saw the dying acquaintance, who, upon the retrospect of his
virtues and of his doings, could prop the tranquillity of his spirit on
the expectation of a legal reward. Oh no! this is not the element which
sustains the tranquility of death-beds; it is the hope of forgiveness;
it is a believing sense of the efficacy of the atonement; it is the
prayer of faith offered up in the name of him who is the Captain of our
salvation; it is a dependence in that power which can alone impart a
meetness for the inheritance of the saints, and present the spirit holy,
and unreproveable, and unblamable, in the sight of God."




DISTRICT COMMITTEE

OF THE

_Society for promoting Christian Knowledge._


                                             York, 7th December, 1819.

    _A Meeting of the Members of the Congregation of the Established
    Church, at York, and others residing within the Province of Upper
    Canada, in the Diocese of Quebec, was held this day, in the
    District School-house_,

  His Excellency Sir PEREGRINE MAITLAND, K. C. B. the Lieutenant
  Governor, in the Chair.

After an appropriate prayer, the object of calling the Meeting was
explained by the Rev. Dr. Strachan, as follows:

On the third day of December, 1816, the principal part of the
inhabitants of this town assembled for the purpose of taking into
consideration the propriety of establishing a Society for the
distribution of the Bible and Common Prayer Book throughout this
Province, and accordingly such a Society was formed, under the special
protection and patronage of His Excellency Lieutenant Governor Gore,
then at the head of this Government.

As it was expected that many persons not belonging to the Established
Church would be disposed to join this Society, great care was taken in
drawing up the constitution, to adapt it to their accommodation; and
it was provided, that the Treasurer should have two columns in his
subscription book, one for the Bible alone, and the other for the
Bible and Common Prayer Book. The money subscribed in the first column
to be laid out in the purchase of Bibles only, and that subscribed in
the second might be expended in Bibles and Prayer Books, in such
proportions as the Committee of Direction found expedient. In this way
it was hoped, that those who were desirous of distributing the Bible
alone would be gratified, while an opportunity was likewise given to
the members of the Established Church to provide Prayer Books as well
as Bibles for those who were anxious to obtain them. The Society was
in effect divided into two distinct branches under one general name.

It was well observed, that as it was the desire of the Society to give
liberty both in the distribution and in the choice, the constitution
invited those to join, who, being more disposed to unite in the simple
and meritorious object of the Bible Society, than to contribute for the
dissemination of the Prayer Book, wished to confine their subscriptions
to the purchase of Bibles only, and provides that this shall appear on
the face of the Treasurer's accounts; for it is not the intention of the
Society to press the liturgy where there appears a reluctance to receive
it. Thus the door is open to all denominations of Christians, to all who
are anxious to extend the limits of vital religion. Those who think that
the distribution of the Bible alone is sufficient to dispel the darkness
of ignorance, to warn and rouse from that indifference which infidelity
has produced, to lead the throbbing soul to the foot of the cross, and
point out the way to salvation, may be fully gratified by supporting
this institution; and those again who consider the Prayer Book not only
a guide to worship, but a manual of instruction, furnishing the penitent
with the most affecting invocations, with which to implore his Redeemer
to have mercy on his perishing soul, will here find an opportunity of
indulging their pious desires.

Notwithstanding the catholic liberality of these principles, an
opinion seemed still to exist among many, that it would be better to
separate the Society into two distinct institutions, and it was
confidently said, that different Bible Societies would associate
themselves as auxiliaries were this done.

At the annual meeting of the Bible and Prayer Book Society, in
November, 1818, it was proposed to separate the two branches entirely
from one another, and, instead of one, to form two institutions.

In discussing this subject, it was remarked by one of the members,
that from the care with which the distinction was marked in the
original constitution, it was hardly to be anticipated that scruples
could have arisen. Nevertheless, as they appeared still to exist, he
consented to separate the Societies, each of which would then have a
simple object in view. We are taught to have respect to the weakness
of a brother, and his scruples, should we think them wrong, are
entitled to favour, as they indicate the force of conscience. In this
country, where all the various denominations of Christians meet
together, far from their native homes and the lively and interesting
scenes of their childhood, there is generally a disposition to be
kindly affectionate one towards another. This spirit should be
cherished, and no Society can promote this more than one for
disseminating the Scriptures. The resolution was therefore adopted,
and from that period there were two Societies; one, for disseminating
the Bible only, and the other for distributing the Prayer Book.

As there was a very considerable supply of Prayer Books on hand, which
had been purchased agreeable to the resolutions of the original
institution, it did not appear requisite, during the last year, to
call upon the friends of the Prayer Book for any contribution.

There have been distributed about 240 Prayer Books, and by the
munificence of Government, we have still nearly 200 Copies on hand,
which were sent out last summer through the Society for promoting
Christian Knowledge.

The mention of this venerable Society, must forcibly remind every
member of our Church, that as the object of the Prayer Book Society
now to be established, is the same, it would be proper and expedient
to join ourselves as a Committee or auxiliary to that institution.
This could not been effected till within a very few years, as the
Society held all its meetings in London, and although it had members
in every part of the British Empire, it gave them no particular
authority to promote its views. In consequence of this, though it had
existed above a century, it was little known even in the distant
Provinces at home, much less in the Colonies abroad. But in June,
1810, at a general meeting of the members of the Society for promoting
Christian Knowledge, the late Bishop of Ely in the chair, it was
unanimously agreed, that a Committee be appointed for the purpose of
considering and reporting upon the proper means to be adopted for
extending the usefulness of the Society, for increasing its influence
and promoting the union and co-operation of the parochial clergy, and
other friends of the Church throughout the kingdom. The Committee met
immediately, and recommended Diocesan and District Committees, or
Branch Societies, which was adopted, and are now established over all
England, in the East Indies, at Halifax, and Quebec. The success
attending this measure is almost incredible. The members of the parent
Society have increased from 3560 to 11746; the revenue from £13210 to
upwards of £60,000.

The advantage of joining ourselves as a Branch of the Society for
promoting Christian Knowledge, will appear when we read its admonition
and objects in forming Branch Societies, or District Committees, and
all must perceive that it gives unity of design, and therefore double
effect to the exertions of the friends of our establishment; and while
all other denominations are acting in a body, it places her in her
proper situation, as the first to instruct the ignorant, and to send
the Gospel to the uttermost parts of the earth.

The greater part of the members of the Prayer Book Society having
already contributed to the dissemination of the Scriptures, may with
propriety do something in particular to promote the more general
knowledge of that system of belief which they profess, and
conscientiously believe to be the best. The other Society supplies
Bibles; this gives a book which aids the Christian in the practical
use of his Bible; a book which breathes a spirit of piety, calm but
fervent, of humility deep, but unaffected, conveyed in language both
simple and sublime, so clear that the most ignorant can understand it,
and so beautiful, that the most learned despair to improve it. Nor is
this the language only of those who are members of the Church of
England, Dissenters of all denominations acknowledge its excellence,
and are penetrated with its devotional spirit. This is the age of
religious and moral improvement; Providence is evidently publishing
its gracious designs and preparing for the blessed consummation of
Christ's kingdom. Christianity is extending on every side, it is
breaking down the walls of partition, and it calls for all its friends
to assist in the gracious work. And have we nothing in our power? Yes,
we can say to our destitute or ignorant neighbour, here is the Bible,
and here is a summary of its contents, the work of pious and learned
men--read, compare, and judge, and decide for yourself; here you have
the doctrines, the ministry, and a form of worship; a complete manual
of truth and devotion. It is indeed evident, that the distribution of
the Scriptures is incomplete, without the accompaniment of a regular
system of worship, and especially in a new country like this, and
among Heathen nations, who cannot always have ministers to conduct
their public devotions.

"With such important pious purposes in contemplation, I confidently
appeal to this meeting, and to the inhabitants of the District, for
your countenance and support, and can I appeal in vain? Can I appeal in
vain to the friend of true charity, when our object is to promote the
present peace and future happiness of our neighbours? Can I appeal in
vain to the admirer of rational piety, when its purpose is to diffuse
throughout the land the light and life of Christianity, uncorrupted by
human traditions, unwrested from its true meanings by partial
interpretation? Can I appeal in vain to the members of our Church--that
Church which is Apostolical in her origin, rational in her discipline,
pure in her formularies, tolerant in her principle, and scriptural in
her doctrines, which has in most cases a good report of them which are
without, and of all those who are included within her pale, of all who
have studied her character and borne part in her ministrations."

The regulations for the establishment of District Committees, and a
statement of their objects being then read from the last Report of the
Society for promoting Christian Knowledge, it was

Resolved,--That this Society be henceforth constituted a Branch or
District Committee of the Society for promoting Christian Knowledge,
established in London, and be governed by the rules and orders of that
venerable Society, in as far as they are applicable to the state of
the country.

Resolved,--That this District Committee or Branch be open only to
persons who subscribe two dollars annually to the purposes of the
Institution.

Resolved,--That this District Committee or Branch Society do meet on
the first Tuesdays of January, April, July, and October.

Resolved,--That the chair be taken at one o'clock precisely; but if
nine members be not present, the meeting do adjourn; and notice be
sent to the several members of such adjournment for a second meeting
within ten days.

Resolved,--That this be considered the first annual meeting of this
District Committee or Branch Society.

Resolved,--That His Excellency the Lieutenant Governor, be requested
to accept the office of President.

Resolved,--That the Chief Justice and Judges of the King's Bench, be
Vice-Presidents.

Resolved,--That William Allan, Esq. be requested to accept the office
of Treasurer, and the Rev. Dr. Strachan that of Secretary.

Resolved,--That the President, or Vice-President, or any member of
this District Committee or Branch Society have power to call a special
meeting, having given three days notice of such meeting and the object
of it.

Resolved,--That the accounts of the Treasurer and Secretary be open
for inspection at all general meetings, and be audited annually.

Resolved,--That the names of the subscribers be published twice a year.

Resolved,--That the funds be restricted at present to the distribution
of the Book of Common Prayer, and the Homilies.

Resolved,--That the Hon. Justice Campbell, the Hon. Justice Boulton,
and the Rev. Dr Strachan, be a Committee to draw up such rules as may
appear necessary for the direction of this Branch Society or District
Committee.

Resolved,--That a local Depository of books for the supply of the
District and members of the Society be formed from the appropriation
of such monies as come into the Treasurer's hands.

Resolved,--That an account of the state of this Depository be regularly
kept and laid before the Committee by the Secretary at every meeting.




ON AMUSEMENTS.


Some good and pious persons condemn all amusements as vain, and
incompatible with the spirit and practice of true religion. This
judgment seems to me to be founded on error, or on principles of
morality stretched to excess. It proceeds from an opinion, that it is
not necessary or expedient to give up any time to recreation; or, it
arises from the sentiment, that there is not any thing in the habits
and intercourse of human life of an indifferent nature, but that our
duty with regard to every thing is invariably fixed.--These sentiments
exceed the due bounds of reason, and are liable to mislead the weak
and the ignorant, if I be not mistaken. It is the infirmity of human
nature to be always running into extremes.

The opinion that all amusements are vain or sinful, as well us other
erroneous principles of an enthusiastic nature, sprang up early in the
Church of Christ; but the prevalence of similar sentiments among many
persons in this country, is to be traced to the descendants of the
Puritans, who came from England, with strong prejudices of this
description, which have been handed down to their posterity. They are
also fostered and maintained by the Methodists, who endeavour to
institute a more strict and perfect rule of life and precepts, than that
which is plainly set forth in the holy Scriptures. To me it seems
imprudent to go beyond the rule in any doctrine or precept; either to
command or to forbid any thing that is not plainly prescribed, directly
or indirectly, in the word of God. The natural consequences of this
excess of rigor, is preciseness of attention to some inferior points of
duty, while those of signal importance are neglected. Therefore, we
frequently find strict notions of morality, as to minor objects,
accompanied with very loose and deficient sentiments, and practice
regarding honor, truth, and other cardinal and Christian virtues. To
persons erring in this way, the sentence of our Saviour is applicable:
"Ye blind guides! which strain at a gnat, and swallow a camel."

The sentiment, that there is not any thing in itself indifferent, and
that our duty in every circumstance of life is absolutely fixed, is
certainly incorrect.

The great Apostle, writes to the Romans respecting the use of meats
and drinks, in a manner which shews that there was not any occasion
for an exact rule of obedience concerning them. In such, or similar
matters, he only directs, that we should not unnecessarily offend a
weak brother, or act in a manner inconsistent with the dictates of our
own conscience.

The constant improvement of our time and talents, is unquestionably a
great duty; at the same time, it is difficult to point out exactly the
amusements which are vain and useless in their nature, or to set down
the time which may innocently be given to harmless recreation; and it
is presumptuous to condemn all indulgence in amusements as sinful. One
and the same rule relative to them cannot be equally applicable to all
persons, characters, and ages. The recreation suitable to persons who
are chiefly employed in manual labour, is not adapted to those who are
engaged in literary pursuits; and, young people and private
individuals may, without censure, be allowed to partake of some
amusements, to join in which would be indecorous for the aged, and for
persons high in authority; but some recreation of mind or body, after
long or diligent exercise of either, is beneficial to all persons, in
every condition of life.

The great spring of error in reasoning on the subject before us, and
it is a common cause of error, arises from the abuse of the thing
considered, and from beholding it in a clouded and unfavourable point
of view. Drawing general conclusions from imperfect premises, or
partial views of any subject, must end in error; and appreciating any
thing by its abuse only, must lead to a false estimate. Yet many
censors consider all amusements in a confined view, and in speaking of
them, they reason only from their abuse. No doubt, they are often made
instruments and occasions of vice and immorality; and frequently when
this is not the case, they are indulged in to excess; so that time is
wasted and misspent, and positive duties are interfered with and
neglected. But this is not necessarily their character, or effect;
this is a perversion of their genuine design, and a departure from
their legitimate use. It is a mistake to suppose, that folly, vice,
and excess, are inseparably connected with all indulgence in
recreation and amusements. There is such a thing as being merry and
wise at the same time.--Indeed abuse and excess of recreation entirely
destroy its nature and object. Its usefulness consists in renewing the
mind or body in strength for fresh exertions in the best employment of
them, and in affording us opportunities to join in social intercourse
and friendly conversation, which are pleasures and comforts of life
desirable and profitable to all men. It contributes to the health of
the body, and the cheerfulness of the soul; and these are objects not
to be despised; they are mutually beneficial to each other, and to the
good and happiness of the whole man. Labour and rest, seriousness and
cheerfulness, sorrow and joy, are variously and alternately our lot in
this imperfect world, and in our present state of probation; and they
are ordered for our improvement and preparation for a better world. It
behoves us to exercise them with patience and watchfulness, that we
may profit by the gifts and dispensations of Providence; that good
things may not be evil spoken of, and that their abuse may neither
betray us into sin, nor mislead our judgment.

They who condemn all amusements as vain and sinful, endeavour to call in
Scripture authority to their aid, in support of their sentiments; but
herein they are weak; for the texts which they produce, do not plainly
or positively apply to the subject; and even in their indirect tendency
they only condemn sinful pleasures, or excessive indulgence in those
which are innocent. For my own part, I do not wish to diminish or add to
the word of God, or to question its sufficiency for instruction in all
righteousness. I would be guided by its wisdom; and learning of Christ,
I would take him for my example. I shall venture to observe, that if
Jesus Christ had not attended a marriage feast, and contributed to its
hilarity, I am persuaded that many modern teachers would have condemned
all festivity as sinful. As it was, in his days, he was by some called
"a gluttonous man, and a wine-bibber, a friend of publicans and
sinners!" and now, in our time, some persons condemn all drinking of
wine, except in cases of sickness, as a sin; although Jesus Christ at a
feast turned water into wine.

The Ministers of our Lord ought to be sociable with their people, and
happy to join with them in a kind and devout intercourse of mutual
good offices. It is not necessary for them to be always engaged in
religious conversation, professional studies, or devotional exercises.
Like other men they require some cessation from their appropriate
duties; but they ought to be watchful, above all men, to abstain from
all unprofitable amusements, and to make the best improvement of their
time. Their avocations in visiting and comforting the sick and the
afflicted, catechising children and young people, and examining
schools, in addition to their other duties, must, in general, fully
occupy their time, and also afford them sufficient recreation after
diligent employment in their peculiar functions. Clergymen,
especially, should be careful and jealous of their conduct and example
in their whole life and conversation. All things that are lawful for
them, are not expedient; and they should be tender of giving offence
to a weak brother in any matter, in which they can reasonably avoid it.

The sum of my observations, is, that I would not exclusively, or
indiscriminately condemn all amusements as unprofitable, vain, or
sinful; and that I would not be censorious or pragmatical about matters
of small moment. But I would rouse attention to important duties and
doctrines, and press conformity to them with all diligence and
perseverance. They who are seriously alive to the value of spiritual and
eternal things, and studious to promote their everlasting interests,
will grow in grace, and in the knowledge of Christ Jesus, and of
heavenly things; and they will not lose time, or loiter in the way,
unnecessarily to stoop to earthly objects, or vainly to join in
trifling, transient, and unprofitable amusements. This is the best way,
I believe, of teaching and acquiring elevation above the world and its
follies, and devotion to heavenly wisdom and pursuits.

Charity and forbearance in the consideration of all questions, and in
the exercise of all duties, ought to be cherished and cultivated with
tender solicitude and uniform kindness, agreeable to the perfect
Christian law of doing to all men as we would that they should do unto
us. It was an excellent remark of Archbishop Sharp, in speaking of
divisions, that the worst of heresies, is the want of Charity.

                                                             CANDIDUS.




ANNUAL REPORT

OF THE

_QUEBEC DIOCESAN COMMITTEE_

OF THE

_Society for promoting Christian Knowledge_.

FOR THE YEAR 1818.


The Quebec Diocesan Committee, in presenting to the public the first
Annual Report of their proceedings, beg leave to express their sense
of the readiness with which all classes have come forward in support
of the design: and they are led by the view of its incipient stages,
to augur favourably for the future; they cannot but humbly hope that
it will be attended by the divine blessing in its progress, and in
proportion as it becomes better known, will more effectually recommend
and diffuse itself.

It was in compliance with directions received from the Lord Bishop of
this Diocese, that the public attention was first called to the
formation of the Society; and it commenced, upon the spot, under the
auspices of the late Governor in Chief, who had extended the same
countenance upon a former occasion to the Diocesan Committee in Nova
Scotia. His Grace the Duke of Richmond, succeeding to the
administration of this Government, was pleased also to honor the
Society by his patronage and support; and it will be seen by the list
of subscribers, how respectably the design has been encouraged. The
subscribers to whom it has been convenient to comply with the
requisitions which constitute them members of the Parent Society in
England, amount, at present, to 95; but the smaller contributions of
those whose means are more confined, are equally to be appreciated as
indicative of an equal zeal in the cause.

The first step which was taken by the Committee, after its formation,
was to remit an order for Bibles, Prayer Books, and such other books as
they had selected from the Catalogue of the Parent Society. An anxiety
having been expressed in the letter of their Secretary to the Secretary
at home, that the supply might be sent with promptitude, (in order to
secure its arrival before the closing of the navigation in the St.
Lawrence,) this request was attended to with such zealous alacrity, that
the books were actually shipped within three days from the receipt of
the order; a circumstance which deserves thankfully to be noticed.

The books were received late in the autumn, and the following is a
statement of the whole number, exclusive of such small tracts and
printed sheets, as are sent gratis by the Parent Society.

  Family Bibles, in 3 vols.                       4 sets.
  Common Bibles, of various size and type,      106
  Testaments,    do.                 do.        122
  Prayer Books,  do.                 do.        174
  Other bound books                             239
  Tracts, half-bound and stitched             3,741

Upon the arrival of these books, it was resolved, in conformity with
the latter part of the tenth original resolution, that a considerable
proportion should be exposed for sale, at the prices charged
respectively to subscribers and to the public; and the book-store of
Messrs. T. Cary, jun. & Co. was opened accordingly for this purpose.
The greater part of the remainder were divided between the Rev.
Official Mountain, and the Rev. J. L. Mills, Chaplain to the Forces,
either for gratuitous distribution, or otherwise at their discretion.

The experience of half a year has sufficiently shewn that much larger
means than are now possessed by the Diocesan Society, would not do
more than meet the demands arising upon them; and very few of the
books which were placed at the disposal of these gentlemen now remain
in their hands. They have been chiefly distributed among the poorer
classes of Protestants in Quebec, and the vicinity; a few have been
sent to the new settlement at Val Cartier; a certain number have been
dispersed among the Drummondville settlers; and others have found
their way into different parts of the Eastern Townships, where vast
quantities might be circulated with excellent fruit. These have been
all distributed gratis; but with regard to such as were reserved for
the benefit of the troops, it has been found more advisable to commit
them to the Regimental School-masters, to be sold on account of the
Society, at a reduced rate: and it is highly gratifying to the
Committee to be enabled to say, that a laudable forwardness to avail
themselves of this advantage has been manifested by a class of men
exposed to peculiar temptations, but equally capable with others of
becoming soldiers of Christ, and encouraged to become so by marked
instances in the Gospel.

In the City of Montreal, and the Town of Three-Rivers, as well as in
certain parts of Upper Canada, some subscriptions have been obtained,
and some preparatory steps have been taken; and matters it is hoped,
are in train to yield materials for the next report, but they are not
yet sufficiently advanced to form a part of the statement for the
present year.

A box was dispatched very soon after the arrival of the books, to the
Hon. and Rev. Dr. Stuart, in the Township of Hatley, and another to
the Rev. J. Jackson, of William Henry, agreeably to the respective
orders of these gentlemen, who anticipate much benefit from the
dispersion of the Society's supplies among their flocks.

A letter has been just received from the Rev. J. Reid, Minister of the
Churches in Missisquoui Bay, announcing the formation of a District
Committee, with the amount of subscriptions, and expressing a desire
to be furnished accordingly with books; but the names of the
subscribers have not yet reached the Diocesan Committee. Mr. Samuel
Hatt, of Chambly, has also lately written to desire that a certain
number of books and tracts may be sent, on his own account for
distribution at that place.

It will be satisfactory to the public to learn that His Majesty's
Government has made arrangements with the Parent Society in England for
sending out successive supplies of Bibles, Testaments, and Prayer
Books, (the first of which supplies has been received) to be placed at
the disposal of the clergy of the Established Church in Upper and Lower
Canada. This attention on the part of Government, to the spiritual wants
of the Protestants in these two Provinces, will tend considerably to
lighten the burthen upon the funds of the Committee, and will thus
enable them, with better hope of success, to prosecute an object which
they have ventured to comprise within their views, and which is
certainly as important and interesting as any other part of them.

This object is no other than to introduce the system of education for
the poor, invented and first practised by Dr. Bell, at Madras, and to
establish a school in this place, in connection with the National
Society at home. A Master and Mistress, trained and qualified to teach
upon this system, have been sent for, and it is with infinite
satisfaction that the Committee announce the favourable intention of
His Grace the Governor in Chief, to appropriate to the support of this
school, a salary of £100 per annum, attached to an appointment
recently vacated by death.

His Grace had previously been pleased to signify that his permission
should be given for the use of any Government building, which may be
vacant at the time, and can be adapted to the purpose, till a
permanent school-house shall be erected; and the school will be opened
with all the advantages accruing from the patronage and encouragement
of His Grace and Lady Mary Lennox.

In this department of the labours which lie before the Committee, the
field of exertion is very considerable, and likely to receive continual
accessions from the annual influx of settlers, many of whom establish
themselves in Quebec. The number of poor children of civilians who,
through the indulgence of commanding officers, are now receiving
instruction, as a temporary measure, in the different Regimental
Schools, and who will be proper subjects, among others, for the
contemplated National School, is at this moment, Boys, 70--Girls, 44.

It remains only to recommend the designs of the Society at large, and
of the branch established in this community, to the cordial
encouragement, the zealous co-operation, the mindful and earnest
prayers of all who wish the _kingdom of God to come_: of all who
believe, that the promotion of Christian Knowledge, and the Religious
Education of the poor, are things intimately connected with the
temporal and eternal welfare of mankind: of all who feel it incumbent
upon them to be instrumental, within their sphere, to such a work. And
it will never be found an impediment to the true interests of
Religion, that, while it is made the primary object to disperse and
familiarize the word of God, it is also laid down as a radical and
characteristic rule of the Society to disseminate it in connection
with those sound, correct, and authorized human aids, of which the
necessity is too apparent from the annals of Ecclesiastical History,
and which, as there is all reason to believe, are united with the
Church of Christ, essentially, and in its original constitution.

      J. Sewell, V. P.   }
      G. Mountain, V. P. }
      J. Irvine,         }  Committee of Management and Report.
      J. Harvey,         }
      J. Davidson, Treas.}
      J. L. Mills, Sec'y.}

  _Quebec, 4th May, 1819._




_To the Editor of the Christian Recorder._


  SIR,

If you think the following reflections which are thrown together with
so little method as almost to deserve the name of a fragment, worthy a
corner in your Christian Recorder, they are at your disposal; and if
the perusal of them bends one knee, or raises one heart to adore that
Great Being, whose service ought to be our proudest boast, I shall be
amply repaid for risking the criticism of the worldly wise, and the
sarcasm of those who will not be sensible of their own weakness until
all their strength is gone.


Resolutions recommended to the adoption of all those who wish to find
pleasure in the retrospection of this present year.

I will begin this instant, if I can, to reflect with gratitude on the
mercy of God, in bringing me to the beginning of another year. I will
try, with faith in his gracious promise, to beseech him to send his
grace into my heart, that it may assist me in living this year as if
my last.--I will remember that the night cometh when no man can work;
and while it is yet day, I will prepare as well as all my heart, all
my soul, and all my mind can enable me, to meet that great and notable
day of the Lord, which shall as certainly come to me like a thief in
the night, and by its refulgent brightness upon all my dark thoughts
and wicked actions, as that sun which this evening sunk beneath our
horizon, shall to-morrow rise, and by its beams bring to light all
those objects now shrouded in darkness.

I will think how, if now called upon, I could bear that awful hour,
and which action of my past life, even my own partial judgment could
pronounce fit to bear the blaze of that all-searching light! or
whether its whole tenor could enable me to stand before a neglected
God--a crucified Saviour.

I will think how wretchedly I have forgotten myself and my own
interests, whilst a gracious God has remembered me, and given me
another day, perhaps another year, during which, if I use it wisely, I
may, through the merits of a blessed Redeemer, blot out the
remembrance of my former sins.

I who am a parent and have servants at my command, will reflect on my
past negligence, and shudder whilst I call to mind my long neglect of
duties the most sacred; and in order to strengthen my household as
well as myself, I will this evening assemble them, and by my example,
as well as my authority, raise their voices, with my own, to the
throne of heavenly grace, praying God to draw our hearts also.--From
this day I will lose no opportunity of recompensing these poor
creatures, these innocent children, for the injury I have done them,
in allowing their precious lives to pass unpractised in those habits
by which alone the respect of this world, and their eternal happiness
can be ensured. I will remember that religion is the only guard I can
have over the honesty of my servants, and that by teaching my children
their duty to God, in the first place, I myself can alone deserve from
them duty and confidence. From this time I will point to heaven and
lead the way; shewing them that no earthly concern, no worldly
business is to interfere with the stated duty of offering praises and
thanks to that bountiful Being, by whose goodness alone they enjoy
life and blessings. I will remember, that if I allow them so eagerly
to grasp at the benefits as in their haste to forget their
Benefactor, I can never expect them to be mindful of my own care for
them, and I must inevitably sink in their minds far below the place I
think my due.--I will remember how just my childish reasoning told me
was the punishment of that wretched mother whose wicked son was
allowed to bite off her ear, at the moment he was about to suffer the
sentence of that law, which her precepts had never taught him to
revere, nor her example to dread.--I will then, if any mind can bear
the horrid inference, reflect on what must be my own condemnation,
should I meet my children and dependents on the day of judgment,
trembling at the sight of that book, which I never taught them was to
record all their actions, and striving to flee from that wrath which I
never led them daily to deprecate.--I will think how little all my
daily labours on earth can avail me at such a moment--how useless
would be the richest inheritance the worldly father could leave his
child, in assuaging the agony of those little ones who in this misery
are calling upon me to exert that only power which my pride and my
brutality ever taught them to dread or confide in, in extricating them
from that awful presence which their guilty souls cannot bear. I will
think all this, and say, can my hard heart reject as speculative what
my reason tells me is truth? Can I dare, I and my household, to use so
many hours, which God has given us, for our own gratification, and not
devote the smallest fraction of all that time to the Giver of all
goodness? Shall I allow the daily labours and daily pleasures of my
house to go on, and not insist on all being suspended for ten minutes,
morning and evening, that I and my house may serve the Lord? I have
indeed too long delayed; I will begin this very evening, lest to-night
my soul be required of me, and I should find too late, that there is
no repentance in the grave! Even though I feel my own hard heart
cannot admit the finer sentiment of religion, yet I will do what my
reason and experience points out as my indispensable duty to my
children, my servants, and the stranger that is within my gates. I
will lead them with bended knees to adore that God, and that Saviour,
through whose mercy and love, they can alone obtain salvation.

                                                  _January 5th, 1820._




THE HISTORY OF LUCY CLARE.

(_Continued from page 297._)


When we came into the church, (the clergyman not being yet come,) we
sat down in our proper places, and I employed myself in looking out
the psalms and lessons for the day; when suddenly, my cousin whispered
me, "Look, Lucy, see what a fine lady is come into the church! It is
Sally Page, the miller's daughter: is she not very smart, and very
pretty too?"

I was vexed both with his manner and the place he had chosen for this
discourse, and begged him to be silent.

"Nay but," answered he, "do but look up for once; she is just opposite
to you, and, I promise you, that you never saw so smart a lass before."

To satisfy James, I looked up; and much surprised was I to see so fine
a lady. She was a handsome tall young woman, with black eyes, and
cheeks as red as a rose: and yet there was something in her appearance
altogether which I did not like; for she was dressed above her
station, and I thought that she had a bold free air. She wore a straw
hat, with cherry-coloured ribbons, and a silk gown, with a hoop, and
lace apron, and ruffles, and a string of glass beads about her neck.

"Well," said my cousin, looking hard in my face, "how do you like her,
Lucy? is not she handsome?"

"I will tell you what I think of her by and by," said I, "this is no
time for talking." And I remember that I felt vexed.

When we were coming out of the church, Sally Page came up to my cousin,
and, calling him by his name, asked him how he did. He smiled and looked
pleased, and answered, that, he thanked her, he was very well.

When James and I were quite out of every one's hearing, I said to him,
"Now, cousin, I will answer the question asked me in church about the
miller's daughter."

"Do, Lucy," said he, "tell me whether you like Sally Page?"

"I cannot say," I replied, "that I altogether like her looks; I never
think it a very good sign when a young woman is dressed above her
station; it leads one to suppose--"

"To suppose what?" said he, hastily.

"Why, I do not like to say what, lest you should think me too severe
upon my neighbours," I replied.

"Indeed, I shall not think you so, Lucy," he answered: "so speak out
without fear."

"Why," said I, "when a young woman pays too much attention to her
dress, and spends too much money upon it, one cannot but think, that
all this care, and pains, and expence, is for no other reason, than
that she is anxious to be admired and looked after by the young men."

"Well! and do not all women," said he, rather warmly, "wish, above all
things, to be admired by the men? Is it not natural to them?"

I looked at him, when he spoke these words, with a look of sorrow.
"Alas! James," I said, "what you say is true; it is natural enough: we
are all by nature sinful; but are we not led, by divine grace, to resist
and subdue our old sinful nature and inclinations? and, therefore, we
must not allow it in ourselves, nor approve of it in our neighbours."

"Ah! my beloved Lucy," said he, "I see that I have grieved you; pardon
your James, this time, and you never again shall hear such words from
his mouth. Women, and men too, are, I know, by nature, vain and proud,
and in every way inclined to sin: but I must not forget what I early
learnt, in my Catechism; that, although we are born in sin, and the
children of wrath, we are made by grace the children of God."

On hearing these words come from his lips, I smiled, and forgot my
displeasure: and he, while he gathered some flowers, and tied them up
in a bunch, to carry them to my mother, (knowing that by any kindness
to her he should best please me,) added, that he was sorry he had made
any acquaintance with Sally; and declared, that he would henceforth
keep as much out of her way as possible.

"But how, my dear James, did you make this acquaintance," I asked,
"since it is scarcely one week since her father came to the mill?"

"On Thursday, you may remember, I took some corn to be ground. The
miller was not at home; and while I waited his return, Sally opened a
window of the house, which is opposite the mill, and stood there for
some time, looking about her."

"Go on," I said, "go on, James!" but I could not help sighing.

"Ah!" said he, "I shall make you angry again, but I will tell you all.
I shall be more happy when you know it. Sally at length saw me, as I
stood leaning against the mill-door, which was shut; and having looked
at me, for the space of a minute, she called to me, and asked me what
I wanted. I told her my business; and she invited me into the house,
to wait till her father's return."

"And did you go in?" said I.

"I did!" replied he, looking sorrowfully upon the ground; "and there I
stayed in discourse with her, full two hours. She gave me two cups of
cider, with spice in them, and talked to me so condescendingly and
graciously, that I, for a short time, forgot you, my dear Lucy, and
praised Sally's beauty; saying many foolish things to her, unworthy of
a true Christian."

When I heard this story, I could not help shedding tears; but James soon
comforted me, by promising, that he would in future, be more cautious,
and would keep from all company which might tempt him to wrong.

In the evening of that day, as I was sitting with James and my mother,
on a bench before the door, hearkening with much pleasure to her pious
discourse, suddenly our peace was disturbed by the loud voices of men
and women, who, as they climbed the path which led round the rock to
our cottage, were laughing loud, and singing unholy songs, as if they
did not even know that the day was God's day.

"There," said my mother, "are some young folks, who are going, no
doubt, to the wake at the village above. Alas! it is a sad thing to
think how many people profane God's holy day, and thus too often
destroy their own souls."

While my mother was still speaking, these riotous persons came in
view. There were two young women, the daughters of a farmer in the
parish; the son of the hostess of the Red-Lion, near the bridge which
crosses the river in the village; a young tailor, and Sally Page.

Sally and the young man from the Red-Lion came up the hill arm in arm;
but as soon as they were opposite to our house, and Sally saw my
cousin, she drew her arm from her companion; and standing for some
moments, looking at James, "Your humble servant, James Clare," she
said, "who would have thought of seeing you here?" James arose, and
coloured, but made no answer. "We are going to the wake at the next
village; will you be of the party?" said she. "Come, we are to be
very merry, they say, and all our neighbours are gone."

James stepped forward; then standing still, and looking at me, "Shall
I go, Lucy?" he said.

"As you please," I answered, looking gravely.

He then turned to Sally, and said, "thank you, but I cannot come; it
is not in my power."

"What, your sister does not choose you should?" said she, laughing. "Ask
her if she too will come with us. We shall be glad of her company."

James looked at me, as if he would have persuaded me to go; but I
thanked Sally for her invitation, and begged that she would excuse me.

"Well, but you will not prevent your brother from coming, I hope?" she
said.

"My cousin," I answered, "is at liberty to do as he thinks right."

"What! you are not his sister?" replied she, looking very hard at me;
"well, do as you please, I shall say no more." Then taking the young
man's arm again--"Come," said she, "we shall be late." As they turned
towards a stile, over which the young people had passed before, we
heard her say, "That James Clare is a fine lad; I wonder that he
should like to mope himself with those dull folks yonder."

After Sally and her party were gone, we sat for some time silent, and
James was very grave; therefore, to amuse him, I sang his favourite
hymn, and afterwards read a few chapters in the Bible to him; which
entertained him so well, that when it was time that we should part to
go to rest, "My dear Lucy," he said, "I am very glad that I did not go
to the wake; for, I am sure, I should not have spent so happy an
evening there, as I have done here with you and my aunt. And I should
have been unhappy too, in the thoughts of having offended my God, and
profaned his Sabbath."

About twelve o'clock that night, my mother and I were awakened by the
loud voices of the party coming back from the wake. As they passed by
the cottage door, we heard the young men swear, and sing scraps of
drunken songs; and the young women laugh and scream. When I heard
this, I was much grieved; and I prayed to God to keep me, and all
those who were dear to me, from the company of these who depart from
God.--(_To be continued._)




BIOGRAPHY.


THE REV. JOHN NELSON.

On Sunday, March 21st, expired, at the house of his mother, in
Trinity-street, Bristol, the Rev. John Nelson, Lecturer of All-Saints,
and Chaplain to the Orphan Asylum in that city. From his childhood he
was remarkably gentle, amiable, and affectionate; shrinking with
abhorrence from deceit and falsehood, and glowing with generous
indignation at cruelty and oppression. At nine years of age he was
placed under the care of the Rev. Mr. (now Archdeacon) Rudge, of
Gloucester, with whom he continued nearly two years. A severe illness
having obliged him to return home, his friends, who could never be
prevailed on to send him to such a distance again, removed him to Mr.
Robbin's Academy, Long Ashton, where his education was finished, with
a view to commercial pursuits. He was apprenticed at the usual age, to
a house of great respectability; and entered on the duties of his
situation with cheerfulness, and acquitted himself to the satisfaction
of those around him. Though his character had not yet received its
highest grace, he was yet mercifully preserved from the vices and
follies so natural to youth. Averse from dissipation and noisy mirth,
his happiest hours were spent at home, and his leisure was chiefly
devoted to reading, drawing, or other innocent and rational
amusements. Like Timothy, he was blest with a pious grandmother, whose
delight was to communicate religious instruction to her children's
children. He venerated the character of this "elder parent," even
before he could fully understand the principles which formed and gave
it lustre; and afterwards, in a sermon describing the aged Anna, she
was the model from which he drew. His parents assisted her
endeavours; so that he was early taught to reverence God's Word and
Sabbaths, and to be diligent in the use of all the means of grace. He
had not, however, at this period, that deep and permanent sense of the
importance of eternal things which he afterwards exhibited; yet even
then his Heavenly Parent was gradually leading him "by a way which he
knew not," to a more perfect "knowledge of the truth as it is in
Jesus;" and preparing him for pointing out the Saviour in all his
gracious offices to others.--He was a remarkable instance of the
fulfilment of that promise, "If any man will do his will, he shall
know of the doctrine whether it be of God." After four or five years
spent in business, he began to regret that he had not received a
classical education, and determined to supply the deficiency by
devoting all his leisure hours to study, but without any intention of
leaving the situation in which he was placed. He soon acquired a
respectable knowledge of Latin and Greek; and though, as he afterwards
declared, had the path which his friends marked out for him continued
open, he should have considered it a point of duty not to quit it, and
would in thus acting have sacrificed his own inclinations to theirs;
yet some time after, on the disappointment of their hopes, he felt at
liberty to declare his own, which were, to be permitted to wait at the
altar. He accordingly entered at St. Edmund's Hall, Oxford, October
11th, 1809. His letters from college manifest an increasing
spirituality of mind; and his views of religious truth, which had been
hitherto obscure, especially on the doctrine of justification by
faith, perceptibly brightened to a more perfect knowledge. His conduct
also, which was always amiable and exemplary, became now increasingly
subject to the influence of truly religious motives; and while his
attention to the external forms of devotion for which he was
peculiarly conspicuous, increased rather than relaxed, it began to
wear less of the aspect of a pharasaic or self righteous spirit, and
to assume that of willing and evangelical obedience.

With sentiments such as he now possessed, he was anxious to lose no
time in entering on his public labours: he therefore passed his first
examination in June, 1811; his final one, November 26th, 1812; and was
ordained Deacon at Wells, December 20th: at which time he felt much
impressed by the service, and also by a sermon preached on that
occasion by the Hon. and Rev. the Dean of Wells, now Bishop of
Gloucester.--From that hour he more than ever renounced all vain and
sinful compliance with the customs of the world, even in things which
he had hitherto considered as matters of indifference. He preached his
first sermon at St. Nicholas's church, December 22d, on the love of
God to fallen man in the precious gift of a Saviour. For twelve months
he laboured with much acceptance as Curate of St. Philip's. He took
his Bachelor's degree, June, 1813; was ordained Priest the September
following, at Salisbury; and in March, 1814, took the degree of Master
of Arts. He entered on his public labours as Curate and Lecturer of
All Saints, January 13th, 1814--a day appointed for a general
thanksgiving:--and took his final leave of that people as Curate,
November 24th, 1816; but retained the Evening Lectureship, and
assisted the Rev. Mr. Day, at St. Philip's, until appointed Chaplain
to the Orphan Asylum, in 1817.

A memorandum, found in his desk after his decease, shows the state of
his mind about this period. It was dated June 3d, 1817--his birth
day--and is as follows: "The clock has just struck twelve. For the
first time in my life, I could and can say, (I hope sincerely) that I
love my Saviour better than any person or thing which this world
contains.--Whom have I in heaven but Thee? and there is none upon
earth I desire in comparison of thee. Lord, I thank thee for this
feeling: may I thus feel for ever!"

Conscious of the awful responsibility of his situation as minister of
the Gospel, he delighted to fulfil its important duties. A friend
meeting him one Sunday last Autumn, observed he was much fatigued--(he
had gone through three services that day) and asked him if he did not
act wrong, in undertaking so much? "No," said he, "I feel I have a
great work to do, and the time is short."--He was diligent in
attending the bed of sickness; and within about a month of his death,
took a journey of thirteen miles to visit a sick relation, to whom he
spoke of the Redeemer, and had the satisfaction of hearing her declare
Him to be the sole ground of her hope and confidence. Writing
afterwards to one who was with her, he gave, among various directions,
the following: "Whilst her life is spared, do not think that all is
done: speak to her of those inestimable blessings which are spiritual
and eternal: remember that man can never be too highly exalted. I
trust your visits may, under the blessing of God, be made a means of
deepening her repentance, of increasing her faith, and of keeping her
views and her hopes steadily directed to the only object which can
give us solid peace in this life, and sure and certain hope for that
which is to come."--Though "strong in the Lord, and in the power of
his might," his increasing debility of frame was such, that he felt
for many weeks, especially towards the close of last year, that each
returning Sabbath might be his last; and as such he endeavoured to
improve it. His funeral service for the Queen was remarkably
impressive; and in this and many others which he preached about that
period, especially one on the lamented death of the Rev. J. B.
Simpson, he gently hints at his own approaching departure.--The man
who is taught of God, will feel conscious, when he has done all, that
he is an unprofitable servant; and this was eminently the case with
our dear departed: the subject of his last sermon at All Saints, March
7th, was the genuine feeling of his soul; "I abhor myself, and repent
in dust and ashes." He prepared once more to address his beloved
people, with a parting wish for their best interest, from 1 Thess. v.
23; but pain and weakness compelled him to lay down his pen. The
termination of his labours and life was hastened by a cold, caught
while he was under the immediate influence of a course of medicine,
which was considered the only means of arresting the progress of a
disease which had for more than two years baffled every other remedy.
Hitherto his earthly tabernacle had been gently shaken; and though he
felt it would soon be dissolved, his principal suffering was that of
extreme weakness and debility.--On Wednesday, March the 10th, alarming
symptoms having appeared, he was prevailed upon to have further
advice. "I consent to this," said he, "in compliance with the wishes
of my friends; I am perfectly satisfied myself." It was not till
Friday that he gave up the hope of being able to officiate on the
Sunday following, although he acknowledged to one who was with him,
that he had been obliged to lean upon the desk the preceding Sunday,
and that it appeared to him as though he was then addressing his
congregation for the last time. On the possibility of his restoration
being suggested, he answered, with great earnestness, "I do not wish
it: I'm quite as willing to go now, if it is the will of God, as at
any future period. I can enter fully into the Apostle's declaration,
that it is better to depart and to be with Christ--far better." To a
lady, who expressed her hope that the advice of the physicians might
be blessed to his restoration, he made a similar reply, adding, "I
can look to the Saviour whom I have preached." In the evening one of
the Rev. Daniel Wilson's Sermons was read to him, from Philip, i. 19,
with which he was much interested; the following observation he
desired to hear again, and then marked it: "It is disappointment in
the favourite object, which loosens the soul from earth, and draws it
more powerfully towards Christ and heaven." That his own sentiments
were perfectly in unison with this remark, appears from his observing
to a very dear friend and fellow-labourer, a few days before his
death, "he could thank God that every disappointment or affliction,
which had befallen him in the course of life, had been over-ruled in
the end to his good."--On Monday, a consultation of physicians was
held on his case, which they pronounced to be a dangerous, though not
a hopeless one, provided he should gain strength to bear those
medicines on which, humanly speaking, his restoration depended. He
heard their opinion with perfect composure.

But though unable longer to officiate abroad, he continued to the last
to improve every opportunity of conveying instruction to those around
him. He addressed a young relation, who was then in a decline, and is
now no more; kindly pointed out her danger; bade, her "look to the
Saviour, trust in him, and to remember the Christian's one great
inquiry should be, 'Lord, what wilt thou have me to do?'" He
endeavoured to impress on her mind the solemn truths which he had laid
before her, by adding, "we are all going, but some faster than others;
you and I appear to be going very, very fast."--His patience and
resignation were remarkable; acute suffering one day wrung from him a
groan; he immediately observed, with a degree of regret and
self-reproach, "I certainly do not bear pain as I ought;" but never
did any murmur or repining word escape his lips, and during the whole
of his illness, his will appeared to have been made conformable to the
will of Him who ordereth all things well.--On Thursday evening, he
read and explained to the family part of the 14th chapter of St. Luke,
as was his usual custom before prayers. On Friday, feeling incapable
of much exertion, he requested one of the family to read a Psalm,
after which he prayed with them. On Saturday, he appeared to be
sinking very fast; but, still anxious for the good of others, desired
to see a little boy who was at the house, and going to school from
thence, saying, I will speak to him for two minutes. He gave him a
Prayer-book; warned him against those failings to which he appeared
most addicted, and earnestly entreated him to pray to God to make him
good, as only his grace could do so. Unable in the evening to lead the
devotions of the family, he knelt beside them, and for the last time
mingled his supplications with theirs: then walked up stairs with
great firmness, and thanked God for enabling him to do so, as he did
when he came down in the middle of the day. This grateful
acknowledgement was not a momentary emotion, but the general feeling
of his mind; his every action seemed to say, "Praise the Lord, O my
soul, and forget not all his benefits;" and while lingering in this
wilderness, he appeared to have imbibed the spirit of those celestial
beings who surround "the throne of God and of the Lamb" with ceaseless
adoration.--Early on Sunday March the 21st, the person who was with
him found his debility increasing, but did not imagine his end so
near; he was free from pain, and appeared at intervals to sleep; she
observed his lips moving, and believes him to have been engaged in
prayer, as he seemed unwilling to be interrupted. On the family coming
to inquire for him, he answered he was tolerable. An intimation that
he was worse soon brought them all to his bed side--he sat up and
looked anxiously around, but he saw them not. Convinced that his end
drew near, he had just strength enough to embrace his afflicted
parent: she gently closed his eyes, and he opened them on earth no
more.--He lingered speechless until half past four, then entered into
the joy of his Lord.

His remains were deposited in the family burying ground, St.
Augustine's church-yard, preceded by the children from the Orphan
Asylum, who seemed in him to have lost a second father. Eight
clergymen bore the pall; and a large number of sincere mourners
followed, anxious to pay their last tribute of respect to one so
justly valued in life, so deeply regretted in death; to whose
instructions they had so lately listened with delight, but whose voice
they will hear no more, until that moment when, released from the
burden of mortality, their ear shall catch the song of the redeemed.
In that song, through the merits of a crucified Redeemer, may they
unite, and be presented by their departed minister as the children
whom God hath given him!

                                                                    B.




_From the 42d No. of the Quarterly Review._


ON THE CEMETERIES AND CATACOMBS OF PARIS.

We cannot close this article more appropriately than by a church-yard
poem, written by a youth who soon afterwards was laid in the grave
himself.--His life had been eventful and unfortunate, till his
extraordinary merits were discovered by persons capable of
appreciating, and willing and able to assist him. He was then placed
under a kind and able instructor, and arrangements had been made for
supporting him at the University; but he had not enjoyed that prospect
many weeks, before it pleased God to remove him to a better
world.--The reader will remember, that they are the verses of a
school-boy, who had not long been taken from one of the lowest
stations in life, and he will then judge what might have been expected
from one who was capable of writing with such strength and originality
upon the tritest of all subjects.--




LINES

  _Written in the Church-yard of Richmond,
  Yorkshire_,

BY HERBERT KNOWLES.

    "It is good for us to be here: if thou wilt, let us make here
    three Tabernacles, one for thee, and one for Moses, and one for
    Elias."--_Matthew_, xvii. 4.


1

        Methinks it is good to be here,
      If thou wilt, let us build, but for whom?
        Nor Elias nor Moses appear;
      But the shadows of eve that encompass the gloom,
      The abode of the dead and the place of the tomb.

2

        Shall we build to Ambition? Oh, no!
      Affrighted he shrinketh away:
        For see they would find him below,
      In a small narrow cave, and begirt with cold clay,
      To the meanest of reptiles a peer and a prey.

3

        To Beauty? Ah no! she forgets
      The charms which she wielded before;
        Nor knows the foul worm that he frets
      The skin which but yesterday fools could adore,
      For the smoothness it held, or the tint which it wore.

4

        Shall we build to the purple of Pride,
      The trappings which dizzen the Proud?
        Alas! they are all laid aside,
      And here's neither dress nor adornment allowed,
      But the long-winding sheet and the fringe of the shroud.

5

        To Riches? Alas! 'tis in vain,
      Who hid, in their turns have been hid,
        The treasures are squandered again;
      And here in the Grave, are all metals forbid,
      But the tinsel that shone on the dark coffin lid.

6

        To the pleasures, which Mirth can afford,
      The revel, the laugh, and the jeer?
        Ah! here is a plentiful board;
      But the guests are all mute as their pitiful cheer,
      And none but the worm is a reveller here.

7

        Shall we build to Affection and Love?
      Ah, no! they have withered and died,
        Or fled with the spirit above.
      Friends, brothers, and sisters are laid side by side,
      Yet none have saluted, and none have replied.

8

        Unto Sorrow? The dead cannot grieve,
      Not a sob, not a sigh meets mine ear,
        Which compassion itself could relieve.
      Ah, sweetly they slumber, nor hope, love, nor fear;
      Peace, peace, is the watchword, the only one here.

9

        Unto Death, to whom monarchs must bow?
      Ah, no! for his empire is known,
        And here there are trophies e'now.
      Beneath the cold dead, and around the dark stone
      Are the signs of a sceptre, that none may disown.

10

        The first Tabernacle, to Hope we will build,
      And look for the sleepers around us to rise!
        The second to Faith, which ensures it fulfill'd;
      And the third to the Lamb of the great sacrifice,
      Who bequeathed us them both, when he rose to the skies.




ON THE DEATH OF A FRIEND.

(_Communicated._)


      "Is there a duty unfulfill'd?"
        Miranda calm inquir'd,
      Whilst admiration wept applause,
        She worship'd, and expir'd.

      I watch'd the fluttering pulse of life,
        I felt it stop and cease,
      Yet on her lips, the parting soul
        Diffus'd the smile of peace.

      A pause ensued--a solemn pause,
        A pause of pious awe,
      The triumphs of a Christian faith,
        And Christian faith we saw.

      Affliction in her big-swoln eye
        Restrained the rising tear,
      And, while her soul returned to God,
        Was dumb with holy fear.

      She saw, at least with mental ken,
        Angelic forms attend
      They seem'd to wipe the dews of death,
        And soothe the tortured friend.

      The entrance of the world unseen
        From mortal films they clear'd,
      And, when the silver cord was loos'd,
        Their parting wings she heard.

      Ye cold hard hearts, whose stubborn nerves
        Compassion never prest,
      Who ne'er with love or pity's tear,
        The nobler feelings blest.

      Do not the vision's hope supplies.
        To soothe affliction scorn,
      Well might Miranda's mortal sense
        Attract the sons of morn.

      The sufferer's mind compos'd serene,
        Nor doubt, nor dread avow'd,
      But (medicinal succour vain)
        To heaven submissive bow'd.

      'Tis done--terrestrial duties close,
        Enough hath faith been tried;
      She broke the sacramental bread,
        Received the cup, and--died.

      Thou, bright Religion! canst alone,
        O'er death's assaults prevail,
      Caught on thy radiant shield of faith,
        I saw his arrows fail.

      Sweet cherub! thou o'er pallid grief
        Canst comfort's balm diffuse,
      And from the tomb where virtue sleeps,
        _To Heaven exalt our views_.

      Upheld by thee, Miranda clos'd
        Serene her spotless life,
      And the fond husband to her God
        Resigned his angel-wife.

      Religious hope dispels the tears,
        By grief to memory given,
      The love that virtue rear'd on earth,
        Is perfected in Heaven.




ERRATA.


Page 331, line 25 from bottom, after "others," insert "belongs in some
sort, to the profession of persons."

Page 332, line 23 from bottom, after "same" insert "time."

Page 334, line 6 from top, for "more" read "mere."




TO CORRESPONDENTS.


The Editor request frequent communications from the writer of the
excellent reflexions commencing at page 890.

He acknowledges a paper on Chrysostem.




Transcriber's Note


  Obvious punctuation and spelling errors repaired.


[The end of _The Christian Recorder Vol. 1, Issue 10 (1819-December)_ by Various]