this, and yet the construction of it gives this idea. Does he mean, that the Apostle reprobated the practice of social prayer; of believers meeting together, and praying with and for each other? We apprehend this is what his Lordship intends. But what a strange method is taken to prove it. We are referred to the irregularities of a Christian church, to set aside a scriptural duty. It is a blessing to have the right of private judgment in matters of religion; and hence a sentence delivered from the from the Episcopal chair has no further weight with thinking minds, than as it accords with the oracles of God. Now in adverting to the passage alluded to by his Lordship, it does not appear that the Apostle is reprobating social prayer; but regulating the disorders of the church at Corinth. "How is it then, brethren," says the inspired Apostle, "when ye come together every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation; let all things be done unto edifying." Now in this passage there is not a single reference to prayer; but supposing there was, and supposing, from the previous part of the chapter, there is an indication of the gift of prayer being used-what is the spirit of it? Is it to set aside the meeting altogether? The succeeding verses appear to us to carry quite a contrary view. The directions given, suppose the perpetuity of the worship, and they are designed not to show that it is altogether unscriptural; but to regulate the manner in which it is to be conducted, that all things may be done decently and in order. The charge which the Bishop has brought against prayer-meetings is vague. He intimates that they are "productive of confusion." If this were true, it would apply bitterly to his own church. What a confusion between the desk and the pulpit at times, and would his Lordship set aside the church, because of this "confusion of tongues," because one "hath a psalm, and another a doctrine?" Would he not then see the passage to the Corinthians in the light of a regulation, and not a prohibition? But we apprehend it will be found, upon examination, that prayer-meetings do not produce confusion. There may be a great diversity of gift; but in general, those who lead the devotion, in social prayer-meetings, are supposed to pray in the Spirit, and he is not the author of confusion. The variety observable in those meetings is often of the most pleasing nature. It is frequently found that the confession, or petition, or thanksgiving, which has been omitted by one, is introduced by another, and that without any rivalry, or pride, or self-conceit, or earthly feeling. What the pastors of congregational churches have to lament, is not that there is much of the pride of praying; but that pride keeps many from praying. Were men of talent, and wealth, and education to be more frequently mingling in prayer-meetings, it might be better for their own souls, and certainly this scriptural practice would be at a remote distance from confusion, and far enough from any thing like the feeling of enthusiasm. But the charge is not correct in reference to any prayer-meeting conducted on scriptural principles. The prayer-meetings which are often held among poor cottagers, in small obscure villages, where there is no pastor, and no individual of rank or talent to preside, have not the sha dow of confusion, and the prayers of these poor unlettered hinds, for unction, spirituality, scriptural expression, and simplicity of style, are not very far behind some incomparable Liturgies. In points of this nature, it is not for any disciple of Christ to call any man master, and instead of acquiescing in a sentiment which derives most of its weight from rank, and title, and learning; it would be more scriptural to appeal to the law and the testimony, and let that unerring standard decide our principles, and regulate our conduct. Convinced as we are of the fallacy of this excellent prelate's reasoning, and satisfied of the scrip tural propriety of the practice G. VECTIS. ON THE ABOLITION OF SUTTEES. To the Editors.--WILL you allow me to direct the attention of your readers to a subject of the deepest interest and importance, viz. the practice of burning widows adopted in Hindostan; and the means of its speedy abolition. On several occasions during the past year, you justly expressed your abhorrence of the system of Sutteeism, and showed that its destruction was both practicable and safe. Its practicability is demonstrable from the fact that other European powers have abolished the practice in their Indian territories, and that many humane and Christian English magistrates have interposed their own solitary and individual authority for its suppression, and have succeeded. Its safety is not less manifest, in the fact that no inconvenience has ever been experienced as the result; the natives, in this case, always cheerfully acquiescing in the will of the magistrate. The great objection against le gislative interference on this question, has been its supposed infringement on the rights of conscience. But this objection has been proved to be unfounded. It has been clearly shown, by those who have studied and published on the subject, that the practice is, on the one hand, a merely political excrescence growing on the religious system of the Hindoos; and, on the other, it is an offspring of idolatrous priestcraft. Both the relatives and the Brahmins are deeply interested in the destruction of the widow, and hence adopt every possible means to enforce a compliance with the horrid and suicidal custom. Humanity, therefore, demands that some measures should be adopted to destroy this politicoreligious, or murderous system. As men, as Britons, as Christians, we ought, we must, arouse our energies, and make some vigorous effort to prevent the barbarities of the funereal pyre. The most speedy and effec tual method that can be adopted is the universal and simultaneous petitioning of the British Parliament, intreating that it would exert its legislative authority, and command the immediate abolition of the practice. It requires only the powerful voice of the British nation to be echoed by the British Parliament through the plains of India, and, wherever its reverberations are heard, the Brahmin and his votaries will be awed into submission, and the widow's heart "will sing for joy." Petitions from every town and village should be prepared and presented to the Lower House, through the medium of as many County or Corporate Members as it is possible to interest in the question. Nor less numerous should be the Petitions to the Upper House, through the medium of the noble and illustrious Peers. Of the success of the measure, when thus universally and spiri tedly taken up, there can be no doubt. It is a question which has no reference to party politics, or religious differences amongst ourselves; it is unincumbered with considerations of political expediency, or remunerative compensation. It is a question of pure and simple humanity, and one which therefore demands the attention of every Briton, and of every Christian. On the wise and liberal character of His Majesty's Government there needs no comment. It has shown itself, on several occasions, the friend of humanity, freedom, and Christianity, and there can be no rational ground of doubt, that this question, unattended as it is with any of those embarrassing considerations which often perplex its councils, and paralyze its exertions, will be instantly and unanimously carried. And the fiat of the British Government shall abolish, and that for ever, the system of Suttees. Dedham. POETRY. R. A. JESUS WALKING ON THE SEA.-MATT. xvi. 25. A distant form appear'd; The storm had roused from sleep; It nearer drew, and nearer, A light shone all around; -The angry heavens were clearer, Then while I ride the surges Of life's uncertain wave; And still the tempest urges, If Christ within abide! H. TO A DAISY, FOUND IN BLOOM ON CHRISTMAS EVE, 1828. MODEST little Stranger, say, The blessings earth possess'd of yore? J. B. AN EPITAPH, TO THE MEMORY OF MRS. BATTERSBY, AGED 28, IN HENBURY CHURCH. BY MRS. HANNAH MORE. HERE rests the gentlest of the gentler kind; Found its due exercise: though short the space, Youth's strong attachments, all that could endear, Strove to detain, but failed to fix her here. Not the loved babes, who filled her streaming eye, Ev'n fond fidelity's heart-broken plaint, Which moved the Woman, could not shake the Saint. REVIEW OF BOOKS. Illustrations of Prophecy; in the course of which, many Predictions of Scripture are elucidated: together with numerous Extracts from the Works of preceding Interpreters. Also, new Illustrations of Prophecy, in Five Dissertations; on an Infidel Power; the Abyss, or Bottomless Pit; the Symbolic Drugon; a Millennium; and the coming of Christ. To which is appended, a Sermon on the Kingdom of Christ. In two volumes. London Baynes, and Holdsworth and Ball. 8vo. £1. 1s. 1828. ATTENTION to every part of the word of God must always be regarded with approbation by the genuine Christian. As it is all given by divine inspiration, so it is all profitable for teaching, for conviction, for correction, and for discipline in righteousness, that the man of God may be perfect and thoroughly fitted for every good work." While different degrees of importance may be attached to various parts of the revelation of God, the man who would lightly estimate any part of it, must incur the displeasure of God, and can only be regarded as presumptuously arraigning the divine wisdom. Distorted views may be taken of the Scriptures, and a false judgment may be formed of their several parts, by which they may be disarranged and injured; but this can form no just apology for neglect or indifference of any word which the Spirit of God hath spoken. That it is the duty of the people of God" to give heed to the sure word of prophecy, until the day dawn, and the day star arise," all must acknowledge. And that their interest and their duty are combined together, must be evident, while it is said, "Blessed is he that readeth, N. S. No. 49. and they that understand the words of this prophecy." A disproportionate importance may have been attached by some to the study of prophecy. It may have absorbed, and distracted them; rendered them self conceited, dogmatical, and censorious. Let these things operate as warnings; but let them not be alleged as reasons for neglecting to comply with a commanded duty, and for not endeavouring to ascertain the mind of God. As the very mistakes of good men are adapted to instruct, and as the labours of others are calculated to induce modesty and humility, especially in such a pursuit as this, it may not be amiss to take a short review of the interpretation of prophecy, and of some of the periods of prophetic excitement. Among the early writers of the church, it will not be expected that much attention would be paid to prophecy, or at least, that they would throw much light upon it. The early fathers were no great adepts in the science of criticism or exposition, and living remote from the period of prophetic fulfilment, their labours and speculations on that subject were not likely to be very successful. Possessed of the doubtful advantage of primitive tradition, they gave to many of their statements a fictitious authority, and contributed to corrupt, as much as to benefit the church. He who would ascertain the prevalent sentiments of the period, from their writings, will frequently find himself either greatly disappointed, or involved in a mass of contradiction, which scarcely admits of being reconciled. F |