ceive, fallen into a mistake with regard to the interpretation of that Act. The statute now in force is that of the 52d of the late King, cap. 155, which repealed the old Conventicle Act of 22d Car. II. cap. 1, and enacted new and milder provisions. This statute relates exclusively to congregations or assemblies "for religious worship of Protestants;" and it would, in my opinion, be a monstrous perversion of the Act to construe it as extending to a meeting assembled simply for a charitable purpose, or for any other purpose than that of religious worship, merely because such meeting, either at its commencement or its close, was sanctified by prayer: and should two justices so pervert the Act, and convict under the circumstances stated by your correspondent, an appeal is given by the Act to the quarter sessions; provided notice in writing of the intention to appeal be given to the convicting justices within eight days after the conviction.

At the same time, I entirely agree with your correspondent in wishing, not indeed for a total repeal, but for an amendment of the Act of the late King. A total repeal would revive the still more objectionable Act of Charles the Second, and two other intolerant Acts, which are thereby repealed; and would repeal a useful clause (the 12th), protecting religious assemblies from disturbance. But I should rejoice to see an Act passed repealing the Act of the late King, and at the same time repealing the three Acts thereby repealed, and making provision to protect religious assemblies from disturbance. It is my firm conviction, that no one legislative measure has more tended to exclude, so far as it can be excluded, real religion from the pale of the Established Church, and to impede the exertions and narrow the usefulness of its most devoted ministers, than the Conventicle Act of Charles the Second: and although its severity has been much mitigated by the

late Act of George the Third, the relief thereby afforded has been rather to Dissenters, than to members of the Establishment. I consider both Acts as imposing oppressive and mischievous fetters on religious worship: and I should hail an Act repealing them both and the two other Acts repealed by the latter, as a measure eminently calculated, at the present moment especially, to strengthen generally the cause of Protestantism, (which I consider as the cause of Christianity itself,) and in particular the Established Church.

L. C.

CENTRAL PAROCHIAL LIBRARIES.

Tothe Editorofthe Christian Observer.

WILL you allow me to request information respecting the best mode of forming a central parochial library? Unless a village library is very liberally supplied with new publications, the interest it at first excited gradually subsides; and many valuable books, which would be eagerly read in another parish, lie neglected. I am aware that a society has been formed in Scotland to obviate this evil, by supplying parishes with sets of books, which are kept a certain time, and then returned to the central library, to be circulated in other parishes. The plan appears to me to be a good one, but I am not acquainted with its details *; and I shall be glad also to know from what sources suitable books may be procured.

W. A. S.

QUERY ON THE WORD "NATURE.".

Tothe Editorofthe Christian Observer.

I BEG you to inform me what is the real meaning of the word nature. Some persons say, it means God;

* Our correspondent will find the details of the East-Lothian Libraries in our last volume, p. 659.

others, that it means something distinct from, and opposed to, God: some of my neighbours, when they mean to excuse what they think not quite right, say, It is natural; others say, What is natural is quite wrong; whereas others, when they mean to designate something very bad, say, It is unnatural. Language should correctly convey thought. I hope your readers will judge this muchused word worthy of an explicit determination; for, till we are agreed in the use of words, we shall be in the case of the builders at Babel, who received stones when they called for mortar, and a flint for sand.

IGNORANTIS.

EAST INDIA VERSES.

Tothe Editorofthe Christian Observer.

In your Number for February 1828 you have inserted, among Specimens of American Sacred Poetry, some lines on the words, "As thy day is, so shall thy strength be." Permit me to enclose, as a specimen of EastIndian sacred poetry, a few verses on the same words, composed by a young teacher in one of our female charity schools in Calcutta.

A SCHOOLMASTER.

When passions dire this heart assail,
And strength and hope and courage fail,
While through the clouds that intervene
A Father's face is darkly seen,
How blest thy promise, Lord, to me,
That As my day, my strength shall be.'

Should keen affliction fill my eye,
And sorrow drink my spirit dry,
Thou, the sure Refuge of my soul!
Do Thou my rising fears controul,
Blest Saviour! speak, and say to me,
As is thy day, thy strength shall be.'
If in this vale of tears below,
Exempt from trials, sorrow, woe,
My days in peace serenely glide,
Still keep me ever near thy side;
And may I firmly trust in Thee,
That as my day, my strength shall be.'

Sermons. By TIMOTHY DWIGHT, D.D., LL.D. Two volumes. 8vo. 17. 4s. Edinburgh. 1828.

If we had never heard of the name of Dr. Dwight, but had opened casually upon some of these discourses, we should soon have found

ourselves under the powerful spell of an unknown master. They are not in regular sequence, like the author's "System of Theology;" but consist of fifty-nine sermons; some in series, others detached;" all preached in the course of his pastoral and academical labours,

and forming a valuable posthumous gift, now that he has rested from his toils. The volumes have never before been printed, the publisher having purchased the copy-right from the family of the author: so that they come to us fresh and new, without even the spray of the Atlantic upon them. And such sermons are some, in particular, of them, as few ministers, even of piety, have the ability to write, and few laymen the privilege to hear. Those of our readers who, being endowed with the organ of consecutiveness, have duly read our present Number in order, will have found, before they arrive at the present page, such an ample and interesting extract under the head of our monthly Family Sermon," as to require no further proof that the work is amply worth purchasing, even if out of fifty-nine long discourses there were but a tithe of equal power and interest.

We

have not found a single one that we would say is not worth reading, or that does not furnish us with something valuable for the enlargement of the spiritual understanding and the edification of the soul; but some are more particularly distinguished by mental and moral power, and by a felicitous vein of thought and expression, as original, and we might say entertaining and attractive, as it is serious and earnest, close in argument, scriptural in doctrine, and directed to spiritual utility. We have already quoted as much as may be thought to comport with the limits of a single Number; but we shall venture to superadd a few passages, selected from the first volume; leaving the second as a plea for extracting a few more passages from the work in another Number. Our quotations will be nearly promiscuous; for scores of passages of equal, perhaps of superior, interest, might be adduced.

In the second discourse, entitled "God to be believed rather than Man," the author particularly notices the general intelligibility of

Scripture to the most bounded capacity. The following passage is not original, or splendid; but we quote it to shew what is the opinion on this question of such a man as Dr. Dwight. The whole tenor of the discourse is peculiarly consolatory to a Christian of sincere piety, but contracted knowledge. For, says the author,

"The Prophet says, that, under the dispensation of the Gospel, the way of holiness shall be a highway; and that therein. Of the same period he declares, wayfaring men, though fools, shall not err that the light of the moon shall be as the light of the sun, and the light of the sun sevenfold. A multitude of other passages, of the same import, might easily be added to these, were it necessary. All plain Christians have, in every age and country, found these declarations completely verified in the satisfaction, comfort, peace, and hope, which they have found in the invitations and promises; in the direction of their duty furnished by the precepts, and in the enlargement of their religious knowledge produced continually by the doctrines. These benefits are experienced and declared, even by those of the humblest character, even by children and servants; and it is remarkable, that those who have found difficulties in such passages of Scripture as especially direct the have not found these difficulties in the faith, practice, and hopes of mankind, want of an obvious meaning, but in their own unwillingness to receive that meaning, and in their wishes to find some preconceived opinions." p. 32.

other which would better suit their own

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Many doctrines, indeed, actually revealed, are inexplicable in their nature, attendants, and consequents. They are and many others in their antecedents, connected with many things their connexion with which is inexplicable. In both classes we may find or make difficulties; but the difficulties do not arise, but from our curiosity. I will illustrate in the proper sense, from the revelation, this assertion by an example. We are taught that the soul will exist in a separate state. There is no difficulty in admitting the truth of this declaration, nor any want of evidence that it is true; because it is a declaration of God. But if we suffer our curiosity to wander in a series of inquiries, in order to find out where, what, and how long, we may easily meet with so many and so great difficulties, that we may be ultimately induced, as others probably have been, to reject the doctrine altogether. We are taught that there will be a resurrection, and our understanding easily receives the instruction. But the single question, Will the same body

rise?' may easily involve us in a sufficient number of perplexities to cast extreme obscurity over the resurrection itself, and persuade us to say, with Hymeneus and Philetus, that the resurrection is past already." p. 33.

Dr. Dwight is never more successful than in opposing infidel philosophy, falsely so called; and in proving the authenticity, truth, and rationality of Divine revelation. He found scepticism powerfully entrenched at Yale College; but, by the blessing of God, he was enabled to chase it from its strongest holds. On this topic we know not whether most to admire the simplicity, the originality, or the force of his reasonings. We might quote pages upon pages in proof of our remark. Most firmly does he grapple with the pseudo-philosopher; giving him his choice of his ground and weapons, yet carrying the home thrust to the very vitals of his system. For example: speaking of the great subjects of Divine revelation and of human expectation beyond the grave, he remarks:

"The only manner in which reason can argue or conclude concerning the momentous subject of this discourse, is by analogy founded on experience. But what is the experience, and where is the analogy, which in this case will enable us to argue at all, or to arrive at conclusions on which we can rest with a hope?.... We are prone to recline upon the Divine mercy, very loosely examined, and very imperfectly understood. Look at the events of this world; at the providence, and at the actions of God himself. Certainly it is safer to derive our analogies from his actions than from our own. That he should act like himself is rationally believed; that he should act as we do is impossible. Look at the ravages of the pestilence, of the famine, the earthquake, and the volcano. Look at the far more terrible ravages of war. All these exist during our day of trial. Do they furnish us with a single hope of mercy from the same God in our day of reward? Will not he, who does such terrible things in righteousness here, prove a consuming fire to sinners beyond the grave? Is there not unanswerable reasoning contained in that text, If these things are done in the green tree, what shall be done in the dry?

"When we apply our analogical reasoning to the great universe and to a future state, is it not equally lame? What is there in this world, which we know to be

resembled by any thing in that? What in eternity similar to that which now exists? Who can tell, by the force of his own reason, what will be the conditions of his acceptance, and the proper preparation for happiness in the world unseen? Who can satisfy himself what will be the disposition fixed, a habit formed, a course influence of a single doctrine believed, a of conduct pursued? Every action of ours, of course every principle, and much more every hope, may plainly be connected with an endlesss chain of consequences, A single volition may make all these consequences widely different from what they otherwise would be. The determination of Washington to accept the command of changed the world, not only throughout the revolutionary army has materially the present, but throughout all succeeding generations. The cordial determiwill, according to the Scriptures, make an nation of a Christian to believe and obey, incomprehensible change in him and his destination throughout eternity. The change, wrought by a single act, may at first be small; yet it may gradually become greater and greater, until it shall become immeasurable. But we know not God; we know not ourselves; we know not another state of existence, in any such manner, as to establish one rational expectation of future good. We have no premises on which we can rest, and can come to no safe conclusions. The soul is here ventured in the dark, and is not able even to grope its way. It knows not whither it is going. If it did, it could not possibly find the path which leads to the place of its destination. What rational man can possibly be willing to live and die, in such uncertainty, in a case incomprehensibly momentous? Who can be willing to hazard eternity upon the toss of a die? Who, much more deliriously, can venture this immense object upon the casual conclusions of infidel philosophy?" pp. 72-74.

Many readers may think that Dr. Dwight says too much about infidels and infidelity; but the circumstances under which he was placed must be estimated, in order to judge of the propriety of his topics: to which we may add, that his mind was peculiarly addicted to those habits which build truth and dethrone error by unflinching argumentation. At the same time,

up

he is not a mere reasoner: he is full of imagination; he can even be sublime or tender; though, perhaps, his sermons are not the best adapted to the intellects of the unedu... cated, or but half-educated, portions.

of our population, however they might come home to the understandings of a popular Connecticut auditory; among whom there would not, perhaps, be found an individual who had not learned to read in his early childhood, and been accustomed to be addressed in the masculine speech of New-England theology. Dr. Dwight does not think it necessary to unbend to his auditors: he addresses them as persons accustomed to think and reason; he lays down propositions of moral and spiritual and scriptural interest, and argues upon them; and this in a manner so striking and convincing, that even the thoughtless may be induced to think, while the contemplative are instructed and gratified by his discussions. Few, comparatively, of our English clergy venture to adopt this style of preaching; fearful, perhaps, lest it should become too disquisitional for a popular auditory; and they therefore endeavour-we are speaking of what are called Evangelical Clergy to confine themselves chiefly to the current topics of doctrine and precept; and even on these to dilute their thoughts to the supposed capacity of the more ignorant of their hearers. The scruple may have been carried too far; for many a clergyman has allowed himself to sink to the level of uninstructed minds, who might by a different course have raised his

hearers nearer to his own elevation. And, to say nothing of the higher ranks of education and intellect, is it not somewhat affronting to an ordinary tradesman or farmer, to see his clergyman always carrying his pap-boat and spoon into the pulpit; just as men often insult women by condescending to talk to the level of their supposed capacity, instead of feeling that, if they will find sense, their female friends are quite competent to find understanding? Persons are not pleased with an apparent disrespect to their intellect: they are more likely to be pleased, and to exert themselves to

comprehend what is offered to their consideration, when they are appealed to in the language of the Apostle: " I speak as to wise men: judge ye what I say."

The discourse entitled "The Ways of God not our Ways," furnishes an excellent specimen of the anthor's habits of Christian philosophising. His knowledge of the works of creation was very extensive; and it was his constant practice to avail himself of it to illustrate the character of God, to vindicate his ways, and to confute the cavils of the sceptical sciolist. Thus, in the discourse just mentioned, he shews, by a happy adduction of facts both in the physical creation and in the dispensations of Divine Providence, that the ways of God are not as our ways; leading his reader from this analogy to feel with renewed force the truth of the inspired declarations to the same effect. We hardly know how to quote from a condensed argument; but we copy a few paragraphs.—

us,

"The creation, so far as it is known to is exceedingly different from what, if left to ourselves, we should have contrived or imagined." p. 130.

"Every man accustomed to reflection will perceive, if he attends to his own part of his time, in wondering that things thoughts, that he is employed, no small around him should have been such as they actually are. He will also perceive, that very often he not only wonders, but finds that in many particulars, and questions fault with the state of the creation, and at least, whether it was proper that God should make the world such as it appears to him.

"Three parts out of four of this globe are ocean, apparently useless and lost. Why should so great a proportion be created seemingly for no valuable end? Or if there be such an end, why should it our knowledge to whom it can be of any not appear to us, the only beings within serious importance?

"Of the remaining fourth, a large proportion is either a region of frost and ice, or a collection of sterile sands, or a mass of rocky wastes, or a diffusion of marshes incapable of cultivation. All these are uninhabitable by man, and seem to answer no purpose worthy of a perfect God.

this world, also, are apparently either use"A great part of the productions of less or noxious. Animals in great num,