"He had not visited us for many days. When he came, the queen, in her friendly manner, chid him for absenting himself so long. His reply was, 'I have but followed the counsel of holy writ, which says "Press not thyself into kings' houses." But this was uttered in such a true-hearted tone, and with such sincerity and meekness, that that, and all other searching truths falling from his lips, offended not on the contrary, they verily did one good. There was keenness of point, too, in all he said; which, not being intended to wound, merely awakened me to reflection. "Withal he is an agreeable, entertaining, often witty associate, possessing a frank and child-like simplicity; and, owing to his temperate and frugal habits, he then felt no dyspepsia or bodily ailings; in fact he was always cheerful. "Never did he request anything of me-never hinted at any boon for himself: it was therefore evident that nothing but the purest, disinterested heart-affection bound him to me. struggle with death. Only let a man be what the morality of the gospel requires, and what the grace of God is given to make him, and he is fitted to join the company of angels and archangels, and to behold the vision of the Almighty. If there were no other arguments than those now advanced, if no miracles had been wrought, no prophecies uttered, I say that the morality of the gospel in its source, in itself and its results, is sufficient to stamp that book which contains it as divine. But, when we view it in conjunction with all that has been before stated, the proof is overwhelming, and the evidence irresistible. It is quite impossible that the things whereof I have spoken in former lectures can be true, it is quite impossible that the things whereof I have now spoken can be true, and the bible be a falsehood, a forgery, a fraud. And I call upon you to join with me in the expression of a most solemn affirmation, calling heaven and earth to bear witness and record the most deep and heartfelt conviction that it is the word of God, the revelation of the divine will, the fountain of truth, the rule of faith, the guide of life. I ask you to do no more than I do myself. I peril the eternal salvation of my own soul upon the truth of this sacred volume. No other foundation do I know, no other hope do I seek. Here I would take my stand-by the words of this book to be judged, and by it to live You turn aside, perhaps, the effect of this strong affirmation, which involves in me ten thousand times deeper guilt than in your own case; because, if insincere, I do my best to drag down others into the same pit of boundless, endless misery, into which I "Borowsky, by continually leading my thoughts plunge myself; you turn it all aside, perhaps, by calling towards the Most High, helped me, in an especial it professional, by saying that I am tied in minismanner, to moderate the bitterness that had seized terial fetters, and bound to affirm the truth of what I on my heart in the crushing year 1806, and which teach. But it was not always thus. Once I was threatened to fix itself there; whereby I was rendered able and inclined to forgive my personal option are readily conceded; certainly, when intellect free as air, and that at an age when claims to discreponents and enemies; and, consequently, more fitted to do good." "Such was the conduct of this peculiarly excellent man towards me in every situation: even when I was most dejected, and would fain have been alone, his visits were ever new and agreeable to me. I have no one so greatly to thank for my Christian knowledge and strength, as that good man. He nurtured in me a decidedness and positive firmness, without lessening my feelings of regard and indulgence for free and liberal views in general. Knowing whereon I am as relates to myself, and what I have to believe, guard, and perfect, I have become more composed and tolerant towards the inexhaustible, inimical, and ever varying judgments of men. So spake the never-to-be-forgotten king, with earnestness, dignity, and perfect open-heartedness relative to the time of his heaviest sufferingssometimes walking, sometimes standing-now sitting, and anon leaning against a tree. Dr. Borowsky, archbi-hop in Königsberg, lived to the age of ninety, and to the last went through his duties with vigour and cheerfulness. The Cabinet. MORALITY OF THE BIBLE.-Can any one sit silently in "the great congregation" of the faithful, and hear words read by the appointed minister; or can he retire into his secret chamber, and, having shut the door, ponder over them in the hour dedicated to communion with God, without feeling that "they are spirit and they are life," that they "drop as the rain, and distil as the dew" from heaven? I pity the man so wanting in spiritual perception, so darkened in understanding, so hard in heart, as not to perceive a divine influence accompanying them, and a divine light shining round about them. Why, there is here a remedy for all the ruin of the fall, for all the ills of life, and for the last or die. is fully developed, and the powers of reason are in full activity. What hindered then, but that I and others, partakers of my faith and sharers in my labours amongst you, should have followed any creed, or taken up with any party? Why could we not have cast in our lot with free-thinkers, or deists, or infidels, or atheists, or, last, poorest, lowest, least of all, with socialists? The world was all before us where to choose. Why take the vows of Christianity upon us, and stake every thing upon the word of God? Do you inquire why? I answer, that the self-same reasons now laid before you in this series of discourses, pondered and weighed in many a nightly vigil and through many a long discussion, brought, by the grace of God, to the conclusion now affirmed, even the conviction that the bible is the word of God; and the resolution now announced, to peril life, name, hopes, fears, body, soul, for time and for eternity, upon its inspired truth. Without it, I am like some poor frail bark, tossed hither and thither upon the sea of life, without rudder, chart, or compass; the sport of every wave, and buffeted with every storm. But with it, I have a hope which an anchor of the soul, both sure and stedfast," and, life's stormy sea once passed, I enter into the haven where I would be. And say you not the same, and feel you not the same? O, that God is as would but help us to love the bible more, and to prize it higher! O, that we could but hold its doctrines with more simple faith, imbibe its spirit with more gentle zeal, and adorn its precepts with a more holy life! O, that we might love that Saviour whom it reveals, and prepare for that heaven which it promises! O, that we were but as true as the bible; as truth to our faith, our name, our creed, our church, our God; and that we walked not with such feeble, hesitating steps in the ways of life and grace and holiness! The defect is not in the bible, for there all shines bright, and pure, and clear; but in ourselves, who need to be changed into the same image," from glory to glory, even as by the spirit of the Lord."From Bateman's "Why do you believe the Bible?" FREE WILL. I pass on to the tenth article, entitled, "Of Free Will." The title would, perhaps, lead us to expect a definition of free will. But the framers have entered into no metaphysical disquisitions. They have contented themselves with pronouncing the natural state of man since the fall to be a state of moral impotence, from which he can be raised only by divine grace. They have not only adopted the opinions, but, in the concluding paragraph, have used the very language of Augustine. He wished to maintain both free will and grace. He denied, in answer to the Pelagians who charged him with Manicheism, that the free will of man was destroyed by the fall; but, since the fall, through the infection of man's nature, it has become corrupt; and he chooses only that which is evil: he cannot choose that which is good without the assistance of divine grace, which changes the will from bad to good. His freedom in the choice of good is, in fact, part of the grace or of the gifts of God, who not only gives free will, but turns it to that which is good.-Bishop of Lincoln's Charge of 1843, pp. 25, 26. Poetry. THE WIDOW'S SON RESTORED. LUKE VII. BY R. B. EXTON. (For the Church of England Magazine.) What means that distant throng, Th' event to meet the pregnant hour. For lo! | As if afraid to chase the spirit from That voice which once assuag'd the ocean's strife, Ye who have clasp'd within Cretingham Vicarage, Suffolk. THE PILGRIM. BY MRS. H. W. RICHTER. (For the Church of England Magazine). "Whither goest thou ?"-JUDGES xix. 17. PILGRIM, still journeying on the ways of time, Weary art thou with heaviness and care; Sorrow hath darkened o'er thy morning's prime, And doubt and fear are casting shadows there; From whence, and whither tends thy lonely way? Why wrinkled thus thy brow? Sad pilgrim, say. "Whence comest thou?" From disappointment's shade, Where thorns for ever mar life's rainbow-dreams? Or hast thou wandered by some flowery glade, Where youth and joy are intermingling gleams? stones. have procured the shells and small, round pebbly Their collection and transportation must, therefore, have been a task of great labour and difficulty. As these birds feed almost entirely upon seeds and fruit, the shells and bones cannot have been collected for any other purpose than ornament; besides, it is only those which have been bleached perfectly white by the sun, or such as have been roasted by the natives, and by this means whitened, that attract their attention. Mr. Gould clearly ascertained that these runs formed the rendezvous of many individuals. Turn from the past-say, tends thy final bourne Where souls emancipate leave every pain? In darkness dwells? Pilgrim, "where goest thou?" Fair seeming is the broad and flow'ry way That downward still inclines, beguiling ever: On yon far, narrow path, a guiding ray Will comfort and sustain, and leave thee never : Now faith and humble hope illume thy brow: To heaven thy journey tends there goest thou! Miscellaneous. THE BOWER-BIRD OF AUSTRALIA.-The spotted bower-bird, we learn, is peculiarly interesting, as being the constructor of a bower even more extraordinary than the one just noticed, and in which the decorative propensity is carried to a far greater extent. It is as exclusively an inhabitant of the interior of the country, as the satin bower-bird is of the brushes between the mountain range and the coast. It has a disposition of extreme shyness, and therefore is seldom seen by ordinary travellers.... In many of its actions, and in the greater part of its economy, much similarity exists between this species and the satin bower-bird, particularly in the curious habit of constructing an artificial bower or play-ground. The situations of these runs, or bowers, are much varied. They were found both on the plains studded with the acacia pendula and other small trees, and in the brushes clothing the lower hills. They are considerably longer and more avenue-like than those of the satin bower-bird. They are outwardly built of twigs, and beautifully lined with tall grasses, so dis posed that their heads nearly meet. The decorations are very profuse; and consist of bivalve shells, crania of small mammalia, and other bones. Evident and beautiful indications of design are manifest throughout the whole of the bower and its decorations formed by this species; particularly in the manner in which the stones are placed within the bower, apparently to keep the grasses with which it is lined firmly fixed in their places. These stones diverge from the mouth of the run on each side, so as to form little paths; while the immense collection of decorative materials are placed in a heap before the entrance of the avenue; this arrangement being the same at both ends. In some instances, small bowers, composed almost entirely of grasses, apparently the commencement of a new place of rendezvous, were observable. These structures were at a considerable distance from rivers, from the borders of which the birds could alone CORRUPTION OF PUBLIC MORALS.-Two features are distinctly recognisable in observing the condition of society in our Babylon, and both evincing a state of public feeling more to be lamented than coveted for the weal of a people. We have the operatic indecencies no longer confined within the walls of a place of fashionable resort, limited in effect and comparatively innocuous; but we have them corrupting the masses in every print-shop window-mixed up sometimes with sacred subjects, and sometimes with exhibitions of depravity grosser than themselves. Women of all classes, youth of both sexes, vulgarity with its coarse jest, and vice with its ribaldry, surround these windows in almost every street; and none of thinking minds can fail to remark the pernicious influence they are exercising over the morals of all the lower classes. And, combined with such sensual stimulants, the other feature to which we allude is that morbid appetite for horrors, the indulgence in which appears to prevail nearly among all classes of the community. Enormous guilt and unexampled criminality are sure of their smypathisers; and appalling death-beds, and dreadful murders, and extraordinary suicides, and awful executions, are the relished food of the many. And there are even publications ministering regularly to this unnatural delight. Gasps and groans are counted, convulsions minutely described, disfigured corpses figured, and disgusting spectacles pictured; and thus, what between lively debauching on the one hand, and mortal agonising on the other, the feeling of England is gradually perverted from a healthful tone into a sickening and revolting national degeneracy.—Literary Gazette. LUTHER. The protestants of Russia* purpose to hallow the anniversary of the great reformer's death, or rather the third centenary of his decease, which will occur in the year 1546, by the opening of an in stitution for the maintenance and education of the sons of deserving pastors. It is proposed that the first funds towards carrying this excellent object into effect should arise from the sale of religious publications, to be written by the most eminent theologians of Germany: the beginning is to be made by a vopreachers in the protestant world. We cordially wish lume of discourses, contributed by the most popular "God speed" to this project.-From a Correspondent. Probably a mistake for Germany. London: Published for the Proprietors by EDWARDS and HUGHES, 12, Ave-Maria Lane, St. Paul's; J BURNS, 17, Portman Street; and to be procured, by order, of all Booksellers in Town and Country. PRINTED BY JOSEPH ROGERSON, 24, NORFOLK STREET, STRAND, LONDON. SCOTTISH EPISCOPACY. No. I. THE ROYAL CHAPEL OF HOLYROOD. THE accession of James to the English throne led to the establishment of a hierarchy in the north, from which usually dates the beginning of the Scottish episcopal church as a regular ecclesiastical body, constituted according to the example of antiquity. In 1606, the temporal estate of bishops was restored by act of parliament; and four years after, the spiritual power was again renewed by the consecration at London of three bishops, already promoted to the sees of Glasgow, Brechin, and Galloway; who, on their return home, conveyed the episcopal authority to their titular brethren; and then there was an episcopal church once more established in Scotland. So little opposition was shown to this, that, at an assembly held in 1616, it was ordained that "the acts of assembly should be collected and put in VOL. XVII. order to serve for canons of discipline; that children should be carefully catechised and confirmed by the bishop, or, in his absence, by such as were employed in the visitation of churches; and that a liturgy, or book of common prayer, should be formed for public use." To trace the events which have occurred in the outward position of that church, will be the object of this series of brief papers; in other words, to set before the reader a statement of its externals rather than its internals, by which all needless discussion as to disputed points-needless, let it be understood, in this place-will be avoided. Many are now beginning to inquire as to its state who were, probably not long since, ignorant of its existence; and many who had no doubt of its existence conceived it to be as fully established as the united church of England and Ireland. The accession of Charles I. tended yet more strongly to the furtherance of episcopacy, and its more solid establishment. "Charles," says Mr. Stephens, in his "History of the Church of Scot C land from the Reformation to the Present Time," "was conscientiously attached to the Anglican catholic church, and considered it the best adapted for the propagation and advancement of Christianity of any church in the world; while, at the same time, he was most firmly opposed to the Romish church; and no man better understood the motives of the separation of the papists from, and their animosity against, the reformed church. In Scotland, the principle of papal insubordination and ambition covered the whole nation; so that, though there were bishops in name, the whole jurisdiction, and they themselves were, upon the matter, subject to an assembly which was purely presbyterian; no form of religion in practice, no liturgy, nor the least appearance of any beauty of holiness; the clergy for the most part corrupted in their principles, at least, none countenanced by the great men or favoured by the people but such, though it must be owned their universities, especially Aberdeen, flourished under many excellent scholars and very learned men.' The daily sacrifice had not been restored in any of the churches which were occupied as cathedrals, and only in the chapel royal had any decency of public worship been observed. In it the English liturgy was daily used with all the decencies of cathedral service; and the whole Scoto-catholic church was happily disposed towards the use of a stated national liturgy at the period of king James's death. The establishment of the Anglican liturgy was firmly resolved on by king James; and lord Clarendon says, it was the principal object he had in view in his visit to his native kingdom. Charles inherited his father's love of country and of religion, and resolved to unite his three kingdoms in one form of public devotions, and the completion of this pious resolution was one of the chief designs of his visit at this time (in 1633).” It was now deemed expedient that a liturgical form of prayer should be drawn up, and duly authorized, for the service of the church. Charles, finding that the Scottish bishops, lest their church should be deemed dependent upon that of England, no less than that Scotland should come to be deemed a mere province, would not receive without alterations the common prayer of the English church, commanded, contrary to the wish of Laud, that they should prepare a service for their own use. This liturgy was to be submitted to the revision of archbishop Laud, and the bishops of London and Norwich. The first liturgy of Edward VI. was the basis of this new liturgy, especially in the eucharistical part of the service. The work being completed, was, with a collection of canons, ratified by his majesty, and authorized by proclamation; whether objectionable or otherwise, need not be considered here. and two other prelates. Nor was this return to the ancient form of church government disagreeable to the majority of the people: twenty-four years of strife disposed them to receive an ecclesiastical constitution likely to secure peace. Moderate presbyterians attended the episcopal worship in the parish churches. The old confession of faith, drawn up by the first reformers, and ratified in 1567, had all along been the received standard of doctrine to both; though the presbyterians had recently introduced the Westminster confession, in many points differing from the former, and in some directly contrary to its more sober tenets. Since the attempt to read the new book of service at Edinburgh, no liturgy had been used in public worship. Many of the episcopal clergy, indeed, are said to have compiled forms for their congregations, with some portions selected from the English liturgy; and all of them uniformly concluded their devotion with the Lord's prayer, and their singing with the doxology; both of which observances, however, were denounced by their opponents as superstitious. The sacraments were administered by both nearly in the same manner. There was no kneeling at the one, or signing with the sign of the cross at the other: only, in baptism, the episcopal clergy required the apostles' creed as the symbol of faith; while the presbyterians insisted on the Westminster confession, and some of them even the solemn league and covenant, as the standard of the child's religious education. The deanery of the royal chapel being annexed to the see of Dumblane, which had been much impoverished, bishop Leighton, according to bishop Burnet," was willing to engage in that, that he might set up the common prayer in the king's chapel, for the rebuilding of which orders were given." The liturgy again set forth by authority was the appointed service of the church until its separation from all state connection at the revolution. James II. (VII.) on his accession fitted up the chapel royal, which had served as the church of the parish of Canongate, for the sovereign, and stalls for the knights companions of the order of the thistle. The floor was paved with different coloured marbles, and a fine organ was erected; and the parishioners were now expelled, and the prayer was sent off with the people, and mass was again celebrated at Holyrood as well as Windsor. At the revolution, as far as this chapel was concerned, the same spirit was manifested that led to the destruction of so many of the noble religious edifices which at one time adorned and graced the land. The sad errors of the abdicated monarch were deemed sufficient reason for attempting to demolish utterly a house of God by a multitude who were not disposed to distinguish between a It prayer-book and a missal, or between a presbyter administering the ordinance of the Lord's supper and a priest offering the idolatrous sacrifice of the The fate of this liturgy is well known. drew down curses the most virulent: it met with opposition the most vehement: it exposed those who used it not merely to reproach but to persecution; and, in due time, as troubles increased and rebellion strengthened, it gave way, as a public form of worship, to extemporaneous exercises. At the close of the great rebellion, Charles II. being restored to the throne, episcopacy was again established, and the episcopal succession renewed, by the consecration, in 1661, of four bishops, in London, for the sees of St. Andrew's, Glasgow, Galloway, and Dumblane, by the bishop of Winchester |