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may append themselves to the Bible Society; and what are the best means of counteracting them?

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Is the present mode of preaching of "Evangelical ministers that which is best adapted for the conversion and salvation of men? The harmony of privilege and duty.

What are the dangers of a congregation who have long been accustomed to the preaching of the Gospel?

The nature and remedy of spiritual pride.

What are the advantages likely to result from the late anniversary meetings of religious societies?

What are the circumstances in the preaching of the Gospel which tend to excite general attention, and produce in many great present effects?

What may be the reason for the permission of so much difference of opinion among real Christians upon some points of doctrine and discipline?

How may we most clearly ascertain whether love to God be the prevailing motive of our conduct?

What are the reasons of so many falsely tranquil deaths?

The uses of the moral law. What are we to understand by rejoicing in Christ, and what measure of this may be considered as necessary to the Christian character?

The causes, consequences, and antidotes of wanderings of the mind in religious duties.

The nature of repentance, and the place which it holds in the Christian system.

What conduct shall we hold, on their death-beds, towards those whom we presume to have been hypocrites?

The nature and sin of rash judgments of others, and the best means of preventing them.

How shall we distinguish between a laudable concern to advance our worldly interest and a forbidden spirit of enterprize in the pursuits of business?

What improvement for the future may be derived from a recollection of the past?

How are we to treat persons under the diversified form of religious convictions?

What evidences exist in observation and experience of the retributive government of God?

Had the Old-Testament saints an explicit knowledge of the Mediator? The source and support of our sanctification.

The nature of the Christian Sabbath, and how it may be best enforced on the consciences of Christians.

The nature and extent of ministerial responsibility.

Does God's forgiveness of sins extend to the temporal, as well as to the spiritual state of his people?

By what marks may we distinguish between the mere form and power of godliness?

The importance of a visitation sermon, and the subjects which the times may more especially require.

What are the best means of preserving the devout and vital spirit of Christian conversation among real Christians?

The nature and remedy of that self-righteousness which harasses the minds of good men.

The nature, danger, and remedy of lukewarmness in religion.

The duty of ministers in reference to the present time. (1819.)

The best means of guarding against besetting sins.

The trials and encouragements of ministers in foreign countries.

How shall ministers assist in counteracting the flood of infidelity at the present time? (1819.)

The doctrine of motives in general conduct?

Wherein consists the experimental evidence of the Christian religion?

The duty of dedicating the powers of the understanding as well as the affections of the heart to God.

The beneficial tendency of religion to nations and individuals.

How can we best improve the death of our revered monarch, George III.?

Having brought down this valu, able series of questions to the close of the reign of George the Third, we think it unnecessary to proceed nearer to the present day; but we trust that what we have transcribed will both interest and instruct our readers, and furnish useful materials for meditation, social conference, pulpit composition, and private self-examination and prayer. Taken as a whole, we know not any collection of topics more devout, edifying, practical and duly varied. We are persuaded that the consideration of them was not without profit; that they were discussed in a spirit of brotherly affection; of love to God and lively faith in his blessed Son; with ardent desires for the salvation of men; and much of peace and joy in the Holy Ghost. Oh! in these days of debate and controversy, of delusion and heresy, how goodly a thing is it to behold brethren dwelling together in unity, and mutually striving in love and meekness for the faith of the Gospel.

ON THE NEGLECT OF CONGREGATIONAL PSALMODY.

To the Editor of the Christian Observer. YOUR correspondent D.D. has shewn at least one cause that "hinders our congregations from uniting in the Psalmody of the Church;" namely, Formalism, or what he calls that Popish feeling which leaves the minister, clerk, and the choir to perform their respective parts. How often do we see this in some of our country churches, in which the ministers might do much to correct its benumbing influence.

If, however, it be "as with the people, so with the priest; " the reform must begin with the head, that it may circulate through the members. For so long as a clergyman looks upon the singing as seasonably introduced after the prayers to give him rest, and sets himself down, leaving the singers" to do their worst;" CHRIST. OBSERV. App.

neither his zeal nor his example will bring about the desired reform,—a reform, not congenial with the notions of the singers, who spend the time of prayer in talking and conning over the tunes, waiting to perform their parts to the admiration, not devotion, of the congregation.

Not so with the "reformed pastor," who feels concerned for the due worship of Him to whose "praise and glory they profess to sing. However humble may be the means employed, though he should select a few of his Sunday-school children, led by the master or mistress, (better still if by himself,) he finds that his congregation will more readily join with them, and keep alive in praise that devotion which was kindled in prayer and supplication. It may be, that few clergymen are able to lead or superintend the teaching of the children; but those who can, should. It is a talent, to whomsoever given, to profit withal. In common with all his family, John Wesley had a great love and taste for music, and we know how successfully he improved this talent in the work of his ministry. It might be desirable that ministers should be instructed in psalmody.

Some of the German clergy receive in their education a certain knowledge of both psalmody and domestic medicine. Whatever advantages such studies may give, how profitable must they be when accom panied with a teaching "from above,"

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to sing with the Spirit, and to sing with the understanding also," and by the same Spirit blessed with the same mind," that was in Him "who went about doing good."

ON DENUNCIATORY PREACHING.

G.

To the Editor of the Christian Observer. THERE was a discussion, if I remember rightly, some years ago in your publication on " objurgatory preaching;" permit me to call the attention of your readers to another spe

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cies of preaching, which for want of a better epithet I will call " denunciatory."

I attend the ministry of a faithful servant of Christ; a man full of zeal for the glory of God, and the salvation of his flock: he is also scriptural in his views of the doctrines and duties of the Gospel; and, though surrounded with persons who have adopted some recently invented or revived heresies, yet staunch to the good old ways in all the essentials of faith and practice. I will add also, that he is not saturnine in character, but gentle, amiable, and affectionate; and yet, in consequence of some opinions with which he is strongly impressed, relative to a supposd rapidly approaching doom, to which point he is ever bending the predictions of Holy Writ, and every passing cloud in the religious or political horizon, his preaching has assumed a character most depressing, disconsolate, and I fear not edifying. There was a time when some attached members of his flock, known and honoured for all that is lovely and of good report, rejoicing in God, heavenly minded, and occupied with bright hopes and a glad heart in works of piety and mercy, were wont to come from the house of prayer with cheerful countenance, full of praise and thanksgiving; and the blessed word was opened, and the family or social group gathered around; and truly heavenly was the spectacle, while the young were taught and rejoiced to learn, and the older communed together of the love of their Redeemer and the promises of the Gospel.

But now, what a mournful reverse! All is cold, and harsh, and terrifying. The ungodly forsake the church; being weary of one constant strain of prophetic terrors. I do not mean the terrors of God's word, but the phantoms, as many of us think them, of our worthy pastor's own imagination. Thus one chief door of usefulness is closed. Then, again, the younger members of families, instead of learning early to love the ways of

God, think only with terror of the awful portents which from week to week are forced upon their infant minds. All is gloom and foreboding; the nation, the church, Christendom, and the whole world are on the eve of every thing that is terrible : scarcely a ray of hope is admitted to penetrate the gloom; even our Bible societies, missionary institutions, education, the diffusion of knowledge and civilization, and the faithful preaching of the word of God, are viewed on the wrong instead of the right side, as if intended not for puposes of hope and mercy, but only to seal down the doom of nations and to hasten impending wrath. And while the ungodly are repelled, and the younger members of the flockterrified, but neither of them drawn to God, the faithful are deprived of their due consolation; the righteous are made sad whom God hath not made sad; instead of entering his house with thanksgiving, and into his courts with praise, being joyful in him, and speaking good. of his name, they assemble to hear what new horrors our good pastor has discovered during the week; what new light the cholera, or the reform bill, or the infidel diffusion of Bibles, or Nova-Scotia Gardens, or the burning and sacking of Bristol, casts upon the Apocalypse and the prophecies of Daniel.

I wish our excellent pastor and others would re-consider this matter. I do not mean that there ought not to be much of solemnity in their ministry; for religion is always solemn, and we live in times which call for peculiar solemnity; but let it be, if I may so say, a cheerful solemnity. The ministry which is usually found, in the long course of years, to be most blessed by God to the conversion of the young, the attraction of the careless to his ways, the reclaiming of backsliders, and the edification and comfort of true believers, is that which partakes very much of light, and joy, and grace, and heavenly unction; that which shews the ways of religion to

merry.

be indeed ways of pleasantness, and all her paths peace. What is gained by the prognostications in which our good pastor so habitually indulges? They may frighten men or women or children, but when thus frightened they are not one step nearer the cross of Christ: and the practical effect, I fear, has been quite the contrary; that to shake off the gloom some have forsaken public worship, where they might, by the power of the Holy Ghost, have been drawn to God, while others have rushed into the world, and thought only of eating, drinking, and being Look at the strain of our church services; how full of joy and praise, how much of elevated fervour and seraphic anthem. She has indeed one Commination Service, to be used once a year; and a portion, a considerable portion, of commination is essential to faithful preaching; but to make every day a commination day, and every sermon a commination sermon, every festival a fast, the eucharist a lamentation, and the Lord's-day, that thrice blessed day of the resurrection, which the church joyfully excepts from her days of sackcloth, a season only of mourning and woe, is, I conceive, contrary to the genius of the Gospel, and of the church, and not conducive to the purposes of a truly spiritual and edifying ministry.

HALCYONIDES.

FORMS OF PRAYER AGAINST PESTI

LENCE.

In our Number for December we transcribed two prayers from the form of prayer issued in December 1720 and repeated in December 1721, from which the two forms recently set forth are altered and abridged. The form in 1720 and 1721 comprised a full service for morning and evening worship, a day being specially set apart for fasting and humiliation, for obtaining the pardon of our sins and averting those heavy judgments which they have deserved,

and particularly for beseeching God
to preserve us from the plague with
which several other countries are at
this time visited." It pleased God to
hear and to answer the supplications
of his servants; and we accordingly
find in 1723 a day of prayer and
"for public
thanksgiving appointed
thanksgiving to Almighty God for
preserving his majesty and his subjects
from that dreadful plague with which
the kingdom of France was lately
visited, and for putting an end to
the same." May the precedent be
followed at the present time, and may
a similar blessing be vouchsafed!
Many of the state forms of prayer
had been in a good measure adapted,
with alterations from time to time,
from former services; but Archbishop
Wake, or whoever compiled the
forms for 1720, 1721, 1723, seems,
so far as we can discover, to have
made several new prayers for these
occasions, with an original selection
of appropriate psalms, lessons, and
versicles. We copy as a specimen
two of the thanksgivings which we
do not recollect seeing used on any
other occasion, and which we there-
fore presume to be original.

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1. O most righteous God and merciful Father, who by thy dreadful plagues and afflictions with which Thou hast visited other nations, and by thy long-suffering towards us hast shewed the severity of thy judgments in punishing or trying of them, and the riches of thy mercy in hitherto sparing and forbearing us; we most humbly adore thy goodness, that thou hast been pleased in judgment to remember mercy towards them, and to magnify thy favour and loving-kindness towards us, in preserving us from those dangers to which we were exposed, and from which nothing but thy special care and protection over us could have delivered us. O Lord, it is of thy mere favour and compassion that thou hast rather chosen to glorify thy mercy in saving us, than to magnifythy justice in our destruction. we beseech thee, a due sense of this thy great mercy towards us, and

Give us,

grant that we may henceforth seriously endeavour to live as becomes a people whom the Lord hath redeemed, and saved from death and destruction. Preserve the life, and prosper the government of thy servant our sovereign, king George: bless the royal family and grant unto us all, that we, looking every one of us into the plague of his own heart, may truly repent us of our sins, and unfeignedly turn to thee, our God, in newness of life; and both escape the evils we have been afraid of, and enjoy the continuance of thy favour and loving-kindness towards us, through the merits of thy blessed Son, Jesus Christ our Lord. Amen."

2. "We laud and magnify thy holy name, O most gracious and merciful Lord God, that thou hast been pleased to hear the prayers of thy servants, and to regard our souls in adversity; and hast delivered us from the dangers to which we were exposed, and from the evil which we feared; and do, with all humility, acknowledge we had most righteously deserved.

"We confess, O Lord, with shame and confusion of face, that we are not worthy of the least of those mercies which thou hast vouchsafed unto us. Our sins have cried to Heaven for vengeance against us; and it is of thy great goodness alone that we have not long since been consumed in the iniquities that we have committed. O Lord! to us belongs nothing but shame and con. fusion of face, because we have rebelled against thee. But to thee belong mercy and forgiveness. Thou hast not dealt with us after our sins, nor rewarded us according to our iniquities. Thou hast saved our life from destruction, and crowned us with thy favour and loving-kindness. Whilst thousands have fallen in our neighbouring country, and ten thou sand in their streets, thou hast covered us under the shadow of thy wings, and not suffered the destroying angel to come into our borders. Thou hast saved us from the noisome

pestilence. Thou hast preserved our lives from going down into the pit. And to complete thy mercies towards us, thou hast now removed the cause of our fears and of our danger, and restored health and safety to the countries round about us.

"What shall we render unto the Lord, for this great benefit that he hath bestowed upon us? We will sing of thy praise, O God, without ceasing; we will give thanks unto thee in the great congregation. We will consecrate unto thy service our lives which thou hast preserved, and present both our bodies and souls to be a living sacrifice, holy and acceptable in thy sight, through Jesus Christ our Lord; to whom with thee, O Father, and the Holy Ghost, be all honour and praise, now and for evermore. Amen."

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So much for the form of prayer of 1720, 1721, and of thanksgiving of 1723, which we have first adverted to, because from this form of prayer our recently issued prayers are taken. May we speedily, if it be the will of God, have occasion to use similar thanksgivings. These forms are of a different type to those of the former century: they are also the last which occur in our history, it being now one hundred and ten years since our happy land has been alarmed with the danger of pestilence, and one hundred and sixty-seven since it was actually visited with it—namely, in the awful calamity of 1665, the year before the great fire of London.

In referring to the pestilential diseases which have visited this country, we are not about to write a history of them, or even to attempt to give a catalogue of them; but simply to notice some of those forms of prayer which have been issued on occasion of them, since the period of the Reformation. We shall not, however, so restrict ourselves as not to feel at liberty to allude here and there to any passage of history in connexion with the subject which may appear interesting.

The following is a curious account given in Hollinghead's Chronicle, of

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