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sure of time is left to the discretion of the minister, he will naturally be anxious to find out some principle by which that discretion may be guided. Archbishop Stratford's Canon forbids clergymen to marry "others than their own parishioners;" but it cannot be supposed that the word parishioner must here be understood in that strict legal sense which it has acquired in our In answer to the questions u hie1 ,> law, owing to the regulations of setwere submitted to us in the 1?> « ^lenient, but in the popular sense of month by our correspondent M.>- °. ■g •„• ordinarily resident within the SACRED POETRY, MEDITATIONS, &o.

•kail hare sunk into total and everlasting silence; to fix our earnest and habitual contemplations upon that hononr, which has it* source ami centre in Him, to whom alone it properly and essentially belongs; ■ad to whom, in the. Unity of the everblemed Trinity, be it ascribed by us, and by all liis intelligent creatures, now and for ever!


on the construction to be put on certain parts of the sixth and seventh clauses of the late Marriage Act, we have the following observations to make.

As to the 6th clause we do not apprehend there can be much difficulty in a literal compliance with it. In addition to the Marriage Register Book, which every parish now keeps iu obedience to the 52 G. 9. c. 146, a banns-register book must be pro. vided ; as no particular form is prescribed by the Act, any may be adopted which answers its object. The general and obvious form- would be of course to leave blanks for the names and date, with columns for first, second, and third time, in which the officiating minister would sign bis name, and the date after each publication.

Upon the 7th clause, one of the questions raised is one upon which we are not aware, that any decision has ever taken place. The statute, which in this respect is almost a transcript from the second Section of 26 G. 2. c. 33, requires seven days notice of the place of residence, anil the time during which such residence has previously continued. It should seem from this that some previous residence was necessary, bat the Act limits no specific time. If upon this it be said that the mea

{%*—,^v<bA receiving the rites of rehgtoi. i: clergyman of it.

In tli ' ice of any decision, or any rule •* governing this case, our advice to clergymen would be, in ordinary cases, not to refuse the publication of banns where there had been even a single day's resi. dence before the notice given—for the Act in terms requires no more; aud as in the case of licences the present statute has shortened the necessary time of previous residence from four weeks, which the statute of George the Second required, to fifteen days, it is a fair inference, that in marriage by banns it cannot have been the intention of the legislature constructively to increase the time.

We give this opinion as applicable to ordinary cases. Where there was ground to suspect fraud or concealment, a clergyman, we think, might, both properly and safely, delay the publication for a few days.

As to the sort of residence necessary, we imagine the word "inhabit* ing'' must receive a legal construction, and that "pernoctation" would be a sufficient compliance with the Act. Indeed in the case of mechanics it would be hardly possible to adopt any other criterion of residence.

Lying at a Reverend Friend's House one Night, the Author left the following Verses in the Room where he slept.

[FromBurns' Poems.)


O Thou dread Pow'r, who reign'st above

I know thou wilt me hear:
When for this scene of peace and love,
I make my pray'r sincere.


The hoary sire—tlie mortal stroke,
Long^j^jbjpJeas'd to spare;

To blJI applies*6 filial floek>

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She, who her lonely offspring eyes
With tender hopes and fears,

O, bless her with a mother's joys,
But spare a mother's tears!


Their hope, their stay, their darling youth,
In manhood's dawning blush .

Bless him, thou God of love and truth.
Up to a parent's wish.

The beauteous, seraph sister-band,

Witb earnest tears I pray,
Thou know'st the snares on ev'ry hand,
Guide thou their steps alway.


When soon or late they reach that coast,
O'er life's rough ocean driv'n,

May they rejoice, no wand'rer lost,
A family in Heav'n!


Far from the troubled sea of life,
Torn with the storms of care and strife,
Still let me breathe the balmy gale
In the deep bosom of some vale;
Where buxom health delights to dwell,
And contemplation's secret cell,
Peeping from forth its hawthorn grey,
Shall tempt my wandering feet to stay.
Where rural innocence is seen
Dancing on the vernal green,
And, tho' death itself be nigh,
Hoary age with glist'niug eye
Looks on and smiles, till ev'ning's close
Invites to undisturb'd repose,

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The Apostle saitb to the Corinthians, God will not suffer you to be tempted obott what .you are able. But how comes he to say, in his next Epistle, We were pressed out of measure above strength. Perchance this will be expounded, by propounding another riddle of the same Apostle's : who, praising Abraham, saith, that against hope he believed in hope; that is, against carnal hope, he believed in spiritual hope. So the same wedge will serve to cleave the former difficulty. Paul was pressed above his human, not above his heavenly strength. Grant, Lord, that I may not mangle, and dismember tby Word, but study it entirely, comparing one place with another: for di amonds only can cut diamonds, and no such comments on the Scripture, as the Scripture.

I read at the Transfiguration that Peter, James, and John, were admitted to behold Christ, but Andrew was excluded. So again at the reviving of the daughter of the ruler of the Synagogue, these three were let in, and Andrew shut ont. Lastly, in the Agony the aforesaid three were called to be witnesses thereof, and still Andrew left behind. Yet be was Peter's brother, and a good man, and an Apostle,- why did not Christ take the two pair of brothers? was it not pity to part them? But me thinks I seem more offended thereat than Andrew himself was, whom I find to express no discontent,

Remembrancer, No. 61.

being pleased to be accounted a loyal subject for the general, though he was no favourite in these particulars. Give me to be pleased in myself, and thankful to thee, for what I am, though I be not equal to others in personal perfections. For such peculiar privileges are courtesies from thee when given, and no injuries to us when denied.

This morning, 1 read a chapter in the Bible, and therein observed a memorable passage, whereof I never took notice before. Why now, and no sooner did I see it ( Formerly, my eyes were as open, and the letters as legible. Is there not a thin veil laid over God's Word, which is more rarified by reading, and at last wholly worn away? Or was it because I came with more appetite than before r I see the oil of thy Word will never leave increasing whilst any bring an empty barrel. The Old Testament will still be a New Testament to him, who comes with a fresh desire of information.

I find David , making a syllogism, in mood and figure; two propositions he perfected. If I regard wickedness in my heart, the Lord will not hear me. But verily God hath heard me, he hath attend d to the voice of my prayer. N ow I expected that David should have concluded thuc-iAere/bre / regard not wickedness in my heart. But far otherwise be con* eludes. Blessed be God, who hath not turned away my prayer, nor his mercy from me. Thus David liath deceived, but not wronged me. I looked that he should have tet the crown on bis own, and he puts it on God's head. I will learn this excellent logic; for I iilrt David's better than Aristotle's syllogisms, that whatsoever the premises be, I make God's glory the conclusion.

A Sibyl came to Tarquinius Superbus, king of Rome, and offered to sell unto him three tomes of her oracles: but he, counting the price too high, refused to buy them: away she went and burnt one tome of them. Returning, she asketb him whether he would buy the two remaining at the same rate ; he refused again, counting her little better than frantic: thereupon she burns the second tome, and peremptorily asked him whether he would give the sum demanded for all the three for the one tome remaining ; otherwise she would burn that also, and he would dearly repent it. Tarquin, admiring at her constant resolution, and conceiving some extraordinary worth contained therein, gave her demand. There are three volumes of man's time; youth, man's estate, and old age; and ministers advise them to redeem this time. Bnt men conceive the rate they roust give to be unreasonable, because it will cost them the renouncing of their carnal delights. Hereupon one third part of their life (youth) is consumed in the fire of wantonness. Again, ministers counsel men to redeem the remaining volumes of their life. They are hut derided at for their pains; and man's estate is also cast away in the smoke of vanity. But preachers ought to press peremptorily on old people to redeem, now or never, the last volume of their life. Here is the difference ; the Sibyl still demanded but the same rate for the remaining book; but aged folk (because of their custom in sinning) will find it harder and dearer, to redeem this, the last volume, than if they had been chapmen for all three at the first.

The Roman senators conspired against Julius Caesar to kill him: that very next morning Artemidorus Caesar's friend, delivered him a paper, (desiring him to peruse it), wherein the whole plot was discovered: but Caesar complimented his life away, being so taken up to return the salutations of such people as met him in the way, that he pocketed the paper among other petitions, as unconcerned therein, and so going to the senate house was •tain. The world, flesh, aud devil, have

a design for the destruction of men; we ministers bring our people a letter, God's Word, wherein all the conspiracy is revealed ; bid who hath believed our report? Most men are so busy about worldly delight;, they are not at leisure to listen to us, or read the letter, but thus, alas, run headlong to their own ruin and destruction.

I have sometimes considered in what a troublesome case is that chambirlaine in an inn, who being but one, is to give attendance to many guests. For suppose them all in one chamber, yet if one shall command him to come to the window, and the other to the table, and another to the bed, and another to the chimney, and another to come up stairs, and another to go down stairs, and all in the same instant, how would he be distracted to please them all. And yet such is the sad condition of my son), by nature; not only a servant but a slave unto sin. Pride calls me to the window, gluttony to the table, wantonness to the bed, laziness to the chimney, ambition commands me to go up stairs, aud covetousness to come down. Vices) I see are as well contrary to themselves as to virtue. Free me, Lord, from this distracted case, fetch me from being sin's servant to be thine, whose service is perfect freedom, for thou art but one and ever the same; and always enjoin commands agreeable to themselves, thy glory and my good.

Almost twenty years since I heard a profane jest, and still remember it. Howmany pious passages of far later date have I forgotten? It seems my soul is like a filthy pond, wherein fish die soon, and frogs live long. Lord, raze this profane jest out of my memory; leave not a letter thereof behind, lest my corruption (an apt scholar) guess it out again ;and be pleased) to write some pious meditation in too place thereof. And grant, Lord, that for the time to come (because such bad guests are easier kept out than cast ont) that I may be careful not to admit what I find so difficult to expel.

Coming hastily into a chamber, I had almost thrown down a crystal hour-glass; fear, lest I had, made me grieve as if 1 had broken it: bnt, alas, how much precious, time have I cast away, without any regret! The hour-glass was but crystal, each hour a pearl; that but like to be broken, this lost outright; that but oasux ally, this done wilfully. A better hour, glass might be bought; but time lost once, lost ever. Thus we grieve move for toys than for treasure. Lord, give me an hourglass, not to be by roe, but to be in me. "Teach me to number my days:" an hour glass to turn me," that I may apply my heart onto wisdom."

Travailing on the plain, (which notwithstanding hath its risings and fallings) I discovered Salisbury steeple many miles off: coming to a declivity, I lost the sight thereof: but climbing up the next hill, the steeple grew out of the ground again : yea, I often lViund it and lost it, till at last I came safely to it, and took my lodging near it. It fareth thus with us, whilst we are wayfaring to heaven, mounted on the Pisgnh top of some good meditation, we get a glimpse of our celestial Canaan; hut when, either on the flat of an ordinary temper, or in the fall of an extraordinary

temptation, we lose the view thereof. Tims, in the sight of our soul, heaven is discovered, covered, and recovered, till, though late, at last, though slowly, surely we arrive at the haven of our happiness.

Lord, bow easy is pen and paper piety for one to write religiously '. I will not say it costeth nothing, but it is tar cheaper to work one's head than one's heart to goodness. And yet why should I not write? that by reading my own book the disproportion betwixt my lines and my life may make me blush myself (if not into goodness) into less badness than I would do otherwise. That so my writings may condemn me, and make me to condemn myself, that so God may he moved to acquit me.


The Religious World Displayed; or, a View of the Four grand Systems of Religion, namely, Christianity, Judaism, Paganism, and Mohamntedism; and of the various existing Denominations, Sects, and Parties in the Christian World. To which is subjoined, a View of Materialism, Necessitarianism, Deism, and Atheism. By the Rev. Robert Adam, M.A.late Minister of Ht. John's Church, Christiansteedt, St. Croix; and Chaplain to the Might Hon. the Earl of Kellie. A newEdition, corrected and improved. In Two Volumes. avo. Seek; and Son. It*. If. 1823.

"As St. Michael and the Devil strove for the dead body of Moses; and as seven cities contested for Homer when he was dead, whom none of them cared for whilst he lived; even so doth it fare with Religion; in the carcass or skeleton of which, for the. bare sound whereof (being now made a mere echo, vox et pralerea nihil) mere is so much contesting and Higladiation in the world: whereas, few or none care for the life and substance of Religion, which consisteth in works, not in words; in practising, not in prating; in Scripture duties, not in Scripture phrases. She is, as oor Saviour was, placed between two thieves, to wit, Superstition on the right hand, and Atheism ou the left."

So B»y», rather quaintly, Alex

ander Ross, in the dedication of his Uaviitua, about the middle of the seventeenth century. That a large share of this grievous imputation still unhappily attaches to "the Religious World" at the beginning of the nineteenth age, who will venture to deny] It must, indeed, always be with mixed feelings of pleasure and ofpain, of fervent gratitude to heaven for the inestimable blessings of Religion, and of deep humiliation for the general reception of them, that the serious mind reflects on the variety, the endless variety, of modes iu which the Almighty is worshipped and regarded by his creatures, notwithstanding the light of reason and the explicit declarations of the Divine will, which have been vouchsafed us. Strange and unaccountable at first sight it must appear, that there should ever have been conceived such gross and degrading notions of the Deity as those of Paganism, when the natural powers of man migiit have discovered that there is but "one Gad and Father of all;" for " rfteinvisible things of him from the creatures of the world are clearly seen, being understood-by the things that are made, even Jus eternal power

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