We begin with Bishop Hobart's view of it.

"In the Liturgy which she enjoys, the Church justly glories, as the legacy of the martyrs, who were her founders; who received it, as in great part, the legacy of the defenders of the faith yet more primitive." "The authority of her Saviour, the practice of the Jewish Church, the usage of the the primitive Church, sanction, in her judgment, the prescription of a form."*

Now hear the other side, and decide for yourselves.

"We do not blame Dr. H. nor im

peach his veracity for penning this sentence. Some one may have persuaded him that this is the fact. But we shall show from faithful history, what was 'the authority' which prescribed this form to the Church of England; and who the 'martyred defenders of the faith yet more primitive,' from whom flowed this pure liturgy,' in which "the Church justly glories;" and to which, the preacher ascribes celestial origin-' the authority of her Saviour.'

It was in the year 1533, that Henry VIII. who had previously received from the Pope the title of "Defender of the Faith," having quarrelled with his Holiness, procured an act of Parliament, declaring himself and his successors, SUPREME HEAD of the Church of England.† In 1545, the Popish forms of worship were first altered, and the litany appointed for the use of the Churches, by the King's authority. The act establishing the litany, was shortly afterwards followed by one, prohibiting, to the Churches, the use of the English Bible.‡The English clergy were at this time in profound ignorance. Many of them could not even read, and very few of them could preach. In the reign of Edward it was found necessary to compose homilies, for their use.

* 35. Hen. VIII. C. 1. † Page 26. Hen. VIII. C. 1.

$26

An act was passed in the second year of Edward, prohibiting preaching altogether, and requiring the parish priests, under pain of excommunica tion, to read the homilies to their hearers.

The priests who could not preach, could not pray; and the few who had sense and learning among them, thought it best to make prayers for them. Then comes the liturgy. Five Mass-books, viz. The Romish Missals of Sarum, York, Hereford, Bangor, and Lincoln,* are the

sources from which it was collected by Cranmer, and a few others, and presented to the king. Without ever having been laid before a convocation of the Clergy, it was sanctioned by act of Parliament, 15th January, 1548, and ordered to be used in all the Churches in England, under pain of fines, forfeiture of all goods, and imprisonment for life. This is the true origin of the liturgy. Under these circumstances, it would be cruel to censure, in terms of severity, those forms. They were prescribed, howwho complied with the use of these

ever, not by the authority of the Saviour; but by that of Henry and Edward. The same apology cannot be offered for those, who would enjoin the use of the liturgy upon us, in the present day. Cranmer could have no idea that what he provided, as a temporary expedient for his ignorant brethren, would be afterwards urged as a perpetual law for the Church of God.

And even the king, himself, in the highest pride of royalty, could not have expected that there should arise a generation, who would urge as the voice of God, what he enforced by his own usurped authority over the consciences of his subjects.

It is

This, then, is the origin of the fa mous book of common prayer. no random assertion we make We refer the reader to acts of Parliament

-to the documents and the dates.If we are not mistaken, Dr. H. will find the best authority for the liturgy of his Church, not in the Bible; but in the statutes of the House of Tudor.

Serious people, we are aware, acquire by habit, a veneration for those forms with which they are in the practice of associating the solemnities of devotion; and accordingly pious Episcopalians feel respect for their liturgy. This is perfectly natural. But, while we admit this fact, we have no apology to offer for him, who, taking advantage of this prejudice, endeavours to make a Christian people hostile to those exercises of piety, in which intelligent saints present their prayers to the throne of grace, without the restraint of forms. There is not a syllable in the Bible to enforce forms of prayer, although the Redeemer exhibits a model. Prayers are, every where, on record, from Genesis to the Revelation; and they are all varicus and extemporaneous. Jesus used no forms. The Apostolic Church had no liturgy. In the fifth century each Bishop selected his own forms. The Popish Church admitted of an indefinite number and variety of forms. From five several popish liturgies,

the present Episcopal one was compiled; and are we, notwithstanding these facts, to be told, that it is a sin in other words than these? any

to pray

What! amidst all our Gospel-light, in spite of the fulness of the blessings of the Spirit, can not a Christian, who feels his wants, ask mercy of his God? Can not a Protestant minister ask, for his pastoral charge, the blessings of Redemption, without employing the very words of a certain book, formed out of some mass-books? A book, too, which was composed with the design of supplying, among an illiterate people, the deficiency created by an ignorant and scandulous clergy? It is too much."-[Dr. Mason.]

Miscellaneous.

RECENT ANECDOTE OF SOME GLASGOW

STUDENTS.

By the rules of the University of Glasgow, the Students must attend in the College Chapel for divine worship on each Sabbath day. The Students there, as in every institution of the kind were of all ranks, as it regarded respectability and principle.Some had drunk deep into infidelity, and these viewing religious worship as the nuga of the age; and a loathing contemptible thing-often found means-after answering to their names at roll call to escape from the intolerable penance of religious service.

One sabbath day Mr. B. and Mr. C. had already eloped. And getting to the college gate were contemplating the most pleasant way of killing a sabbath day; when Mr. A. a nobleman's son, and two others of the same infidel principles having also escaped, saluted them with, "How shall we spend the day; Let us hasten from this spot, or we shall be clapt up again with these psalm singers, to growl lulluba or whine like Bedlamites till our heads are turned. Whither shall we direct our course?"

Mr. C. proposed that they should go and hear Dr. Chalmers preach.

"Chalmers! Chalmers !" said Mr. A. "the crazy man, whom the mobile vulgus run after? Why he is a mad fanatic, seeking for the little mouthed popularity of weak minds. Poh! go and hear a religious fool, a knave, or perhaps both. No, no, let us go to the Green, and get a stroll, and a laugh at the high dressed weaver girls who will be there on a sabbath morning. 'Let me tell you, my hearties'-added this youth," the sound of the classic Clyde is worth all the preachments of

a bushel of Dr. Chalmers! And its beautiful banks have something so romantic, I never go but I immediately wish to write poetry. Come, chums, let us on.".

"But Mr. A" said C. "have you ever heard Dr. Chalmers ?" "Never," was the reply; 'but so much is said about him, I believe he is mad. They tell such ridiculous things about him, I would laugh all the time, if I were hearing him, by thinking of their fanaticism! Come let us to the green, or to the country, or any where else, provided only it be away from these superstitious groanings,' this he spoke mimicking the nasal sectarian twang.

'We may find as much amusement in hearing him, nevertheless,' rejoined C. "as in going into the country.Besides, my friend, let us condemn no man unheard. And be it known to you, my comrades, that Dr. Chalmers stands as high as a scholar as he does a preacher. He is reported to be a profound mathematician; versed in all science, and withal really eloquent. Let us to hear him ourselves-and then for a laugh, a cry, or a jest, ad libitum."

The party ultimately agreed to go and hear Dr. Chalmers preach. On arriving at his church, they found it crowded within, and a great multitude standing without. Our students, however, elbowed on, and just got within the door when they heard Dr. Chalmers announce this text, with peculiar emphasis "I am not mad, most noble Festus!" This passage, so unexpected, and rendered so striking to their minds by their former conversation,

arrested their attention.

conduct appeared to each of their hearts, black and hell-deserving.

Stung with remorse, they withdrew at the close of public worship-and retired to pray. They hastened again to church in the afternoon, to unite in public worship. They became penitent. They were converted; and became members of the visible church of God, hoping and preparing for a better inheritance in the church triumphant.

Mr. Editor-The above is no fiction. The circumstances were wel! known, and commonly reported when I was at Glasgow College a few years ago. This is at your service. J. K. Trumbull, Con. July 29, 1827.

TO OMEGA.

The Editor begs leave to say, that he perfectly agrees with OMEGA in every sentiment expressed in his well written strictures on a certain silly infidel publication of our city. But he also is fully of opinion with 'our ASSOCIATION,' that our Magazine shall not be the first even to notice these pages which so marvellously display the two attributes of their master spirit, silliness and impiety! The late attack, alluded to by OMEGA, on the character and writings of the holy and inspired Moses, do not merit any notice from a Christian, or a scholar. The whole amount of the diatribe, or argument, if he would wish us to call it so-is thisand it is a fair specimen of silliness and impiety. If we can convict Moses," says the writer, "of one single falsehood or contradiction, then his testimony is worthless,—and thence the whole system of the Old & New Tes gacious writer proceeds to convict Moses, tament falls." Then, the most sage, and sathe man God, of falsehood, and contradiction in the following manner:-It is most certain that according to Moses' the beginning of All Creation, took place about six thousand years ago. Now, that the beginning of all things took place many millions of years ago." Therefore, Moses is guilty of falsehood. And ergo, the Old Testament and New Testament churches fall totally to the ground; they are anni

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WE BELIEVE,

ners. The appeals which were afterwards made by the preacher to the consciences of his hearers, were irresistible. Amidst the weeping concourse, the hearts of our students were completely melted down. Their

picce of a natural Theologian does-if we may take his own word for it-overturn "Moses" and all the "Old, and New Tes tament Churches," and all Christians throughout the four divisions of the world, and that too by a new engine, a sort of ass's we are absolutely annihilated by this jaw bone, viz.-an Infidels- WE BELIEVE.'

kind of weapon-a Deist's CREED, WE BELIEVE." Totally annihilated!--This obscure and nameless head- piece of a natural Theologian, has-if we may take his own testimony for it-actually overset 'Moses'-and all the "Old Testament" and all "New Testament Churches," and all Christians throughout Europe, Asia, Africa, and America ;—and that too by this new engine-to wit, the infidel's " WE BELIEVE." Ay! we are all upset, ruined, annihilated by this nameless and obscure writer, wielding his own creeda human composure-verily, as some brethren say-if ever there was one of that nature, with a vengeance. That is, putting it into plain language, "We deists do BELIEVE" contrary to what Moses wrote, "therefore he is guilty of falsehood and contradiction."

This writer observes, in the same sentence, "What humble and degrading conceptions of the power, wisdom, and goodness of God" must this system give, which represents him slumbering in a state of inactivity until only within 6000 years ago!" And he lauds to the skies his divine discovery that his system is not subject to this objection. For he makes that world "many millions of years older." Now, has this writer got vigour of mind enough to know, or to understand, that a thousand years are as one day, and one day as a thousand years with God? That the greatest space is to HIM as nothing? Was the Deity slumbering in a state of inactivity before this man's many millions of years ?" Then his system is liable to the very same objection. For there was an eternity, with God, before " many millions of years," as well as before 6000 years! So that, even on his own principles, God slumbering and inactive from all eternity! Does the man know that he can get over this objection also by joining issue with a certain class of philosophers as infidel as himself, who hold that the world is an animal, and that it existed from eternity---an eternal animal---an everlasting creature.

was

I would ask this writer why he does not consider Moses as speaking of just that of which he speaks---" of the heavens, our visible heavens, and of the earth." I would also ask what business he or we have with the work which the eternal One was doing from all eternity? Moses does not teach, as this writer stupidly enough affirms, and with falsehood, affirms that he does, "that GOD was slumbering, and inactive, in idleness, in uselessness, as well as in darkness, from all eternity." These are this writer's

own words. Does he believe that there is no harm-and no sin in slandering deliberately a great and good man-and slandering him too after he is dead and in his grave? All polished nations have deemed this a base kind of cowardice!

From this specimen, I put it to OMEGA if it would be befitting to enter the arena with

such a writer, on any subject connected with religion. Let that Editor think as he pleases, the world knows that Deism is a "headless trunk bleeding at every vein, and showing its existence only by its frightful convulsions!"

I beg OMEGA to recommend to his friends, who may happen to read the publication alluded to, to study Chalmer's Essay on Christianity, originally published in Brewster's Edinburgh Encyclopedia; and republished in the United States, in a handsome small volume. And on this subject let them also read Dr. Chalmer's Astronomical Discourses. In these publications Dr. Chalmers notices the objections of philosophical infidels drawn from geology, the age of the world, &c.

I do hope that none of our editors of Magazines, or of newspapers or religious papers will notice this new affair got up since last year's abortive struggle, to thrust forth the ribaldry and immoralities of Paine into more notice. The person sup posed to be the editor, was lately heard by one of my friends to say, "Let some of them come out let them name me; let Coleman, or Col. Stone come out. Publicity and opposition will establish my paper!" I hope I have satisfied OMEGA that I ought not to insert his able strictures in our pages. And that he ought not to publish them in any other paper.

The Church of God, including all the friends and followers of our REDEEMER in every religious denomination marches on, in our day, under the PRINCE of Light and Life, as an army in white, the emblem of victory! We have great and powerful hosts to combat. Should this host turn an inch out of its way to fight against a few wounded, and dying stragglers of the host of darkness, who sit by the way side, and while they are dying of their wounds, babble forth blasphemy, in this army's ears, to tempt it to turn out of its way? Why, really, no host moving on to its great object, would notice such a pitiful concern. Why should we? I invite OMEGA to write on some more useful, and edifying subject. I shall be happy to hear from him. He wields a clever pen.

AND CHARM OF A COTTAGE.

"I LOVE a cottage dearly," observed one, "where order, neatness, quiet, and domestic harmony prevail; especially if I find, that the religion of Jesus exerts its benign and sacred influence. The cottage can scarcely be too small, or too plain, or in too sequestered a spot; if Christ be in it and dwell there, its enjoyments are immeasurably superior to those of the spacious and elegant edifice, or the gorgeous palace, where Christ is not. This is an interesting sentiment, and, in the esteem of the man who is conversant with his Bible, no sentiment can be more beautifully correct. There are few per

A

sons of accurate taste, or who have a relish for pure enjoyment, administered in a simple and unobtrusive way, that do not delight in a rural life, or who do not experience peculiar pleasure in recurring to the neatness, the comforts, and "the thousand unpretending joys" of a cottage, where real religion makes every arrangement, -where Jesus uniformly presides-and where every thing is proposed or accomplished, in dependence on his infinite wisdom and love, and in humble obedience to his unqualified directions. The cottage, embosomed in a wood, thick and verdant with foliage, or situated in the midst of a beauteous and luxuriant valley, where cultivation and loveliness in very direction most commandingly appear, or elevated on the summit of some interesting spot, rich and fragrant with the productions of nature, is a delightful object in the estimation of any man, whose views are simple, whose taste is refined, whose feelings are lively, or whose desire for pure and unpretending rural enjoyment is at all ardent. thousand interesting associations will almost instinctively be awakened; a class of enviable feelings will be powerfully excited; images of peace, serene tranquillity and exquisite delight, will almost immediately present themselves, and a most beauteous prospect will stretch itself broadly before the mental view. External attractions however, differ materially from internal beauty and moral loveliness. I have often looked on many of the elegant and beautiful cottages in which our country abounds, and which constitute some of the fairest ornaments and sweetest attractions of its landscapes, and, while I have gazed with deep interest and pleasure, I have not been able to suppress some painful emotions, which have been powerfully awakened. I have stood admiring the structure of one cottage; the simple and unpretending beauty of another; the exquisite neatness of another; the beauteous and finished decorations, which nature has lavished profusely on another. I have seen the luxuriant trees by which one cottage has been surrounded, and marked the flowers and plants of every "colour and hue," by which the approach to another was beautified; and I have unhesitatingly said, "all this is lovely to the eye, and interesting to the heart;" but being a Christian, and feeling solicitous to subserve the moral and spiritual interests of all, and particularly of those "whose condition is humble, and whose means are few," the inquiry immediately suggested itself, in addition to all these external attractions and charms, Is there any moral beauty within? while these cottages are surrounded by the most interesting and lovely appearances and scenes of nature, is the God of love honoured? Is the God of wisdom admired? Is the God of grace magnified? These are the inquiries which a possessor of pure and undefiled religion, and one who is powerfully impressed with a deep and growing conviction of the evil of sin, of the utter depravity of human nature, of the inestimable value of the soul, and of the overwhelming realities of eternity, will propose. He will not ask, whether an immortal being inhabit a lovely cottage or a splendid mansion;-whether he dwell in the vale of Thessaly, where all is peerless beauty to the eye, and fragrance to the sense; or whether he occupy some "green and sunny spot," where the scenes of creation appear in all their towering grandeur and inexpressible subli

mity; but his question will be, Is there peace, or godliness, or purity within? Is the heart right in the sight of God? Is the favour of Jesus realized? Are his presence and love enjoyed?And if the reply furnished be in the affirmative, the state of that man will be pronounced happy almost beyond conception, who is surrounded by the beauty of nature, and encircled with the light of the Divine countenance; and who can rise above those lovely scenes, on which he gazes with unmingled admiration, and recognise that Being as his friend, who imparts to every sense its richness, to every colour its beauty, and to every flower its hue.

The religion of the Gospel is the great attrac tion of a cottage, because, when it enters, it introduces habits of regularity. It renders the cottage the abode of domestic order and tranquility. The ale-house is deserted, and home is loved. A thousand undesirable feelings, and most pernicious feelings, are corrected and removed, The enjoyments of home are relished. Improper society is abandoned. Erroneous principles are eradicated, and false impressions, with regard to domestic happiness, are obliterated. There is a steadiness given to the purposes; a pleasing uniformity to the feelings: a fixedness to the desires; a settled regularity to the habits; and a constancy to the deportment; which are of the utmost importance; and thus the cottage is rendered not the abode of anger and intemperance, where passion, dissention, and the most destructive irregularity prevail, but the seat of temperance and peace, where the greatest evils are counteracted, where amiable dispositions are cultivated, and a desire enkindled to subserve each other's best interests. Religion also inspires and heightens love, and therefore it must be considered the best friend, and the most beautiful ornament of a cottage. How delightful is it to witness "plain and humble cottagers" cherishing a pure and ardent attachment towards each other! How interesting to behold the husband and wife united by the faith and hope of the Gospel; and the children cultivating a feeling of profound and reverential affection in favour of those to whom they are indebted, by a kind Providence, for, all the bestowments they enjoy! Love, anywhere, or under any circumstances, is pleasing and in spiring; but love in a cottage, especially if it has been prompted, purified, and invigorated, by the principles of true religion, is peculiarly delightful; and therefore, if the spirit of the Gos pel inspire and heighten the purest affection, it must be most valuable to the inmates of a cottage. This spirit obviously and necessarily secures union; a union of thought, of feeling, of desire, and of anticipation; and the sincerest and the most powerful attachment will be cultivated.They will resemble a beauteous and harmonious family, with one feeling to prompt-one principle to govern-one wish to express-one prayer to present-one prospect to animate and inspire.

love;

In addition to this, the Christian religion brings into the cottage a celestial visitant. One whose appearance indicates divinity; whose counte nance bearns with inexpressible benignity and and who scatters inestimable blessings in his path. Christ himself sits at the peaceful ta ble of the cottager. The principles and rules of his Gospel govern all its arrangements. The presence of the Saviour is richly enjoyed; the influences of his favour and grace are sweetly