You mention the names of Gambier and Marriott as having left us for a better world. It is indeed true, but their examples will never be forgotten. There is a fragrance in a good man's life like that of Lord Gambier, which filleth the whole nation, as the "whole house was filled with the odour of the ointment," in the Scriptural history mentioned by you. To this moment I feel the power of that dear nobleman's Christian character thrilling through every vein. My heart throbs, and my eye fills with tears, when I reflect on his stern integrity, his unostentatious modesty, his deep humility, his fervent piety, and his unbounded benevolence. Oh that I might be allowed to sit at his feet in the kingdom of our Lord! My most grateful heart's best tribute to good Mrs. Cutler: would that I could hear more of you both. I have nearly broken down in my Northern visit in July and August, six Sundays. My son Dudley, now in orders, accompanied me. We had Divine services 60 times. I preached 39: my son 21: Confirmations 41: Baptisms 39: and instituted 5 new parishes. Two of these will have churches immediately built. One has been endowed with a glebe of eighty acres of the best land. Oh that I had a press to publish all this. But, alas! here I am in the wilderness, without money and without price. They say I shall receive my pay in another world! Poor encouragement this to me, a sinner over head and ears already in debt to God! But it is a good excuse for a stingy world to urge, who have as little faith as modesty. Your faithful friend and servant in the Lord, PHILANDER CHASE. *** The "difference between two persons," alluded to, refers, we suppose, to what occurred between Bishop Hobart and Bishop Chase in England. Bishop Hobart of New York wished that the General Theological Seminary in his own diocese should be the only institution for training young men for holy orders in the United States Episcopal Church; and he was much displeased that Bishop Chase proposed founding a similar establishment for the diocese of Ohio. Both Bishops arriving in England within a few days of each other to solicit aid for their respective institutions, Dr. Hobart opened a vehement warfare upon his Right Reverend brother; and the battle raged with warmth between combatants on either side. We had much intercourse with both the Bishops, and heard their respective statements. Bishop Hobart's chief argument was, that it is essential to the United States Episcopal church that its clergy should be educated in a central theological seminary, as a bond of union, and to promote uniformity; for that otherwise it might come to be divided into as many sections as dioceses. Bishop Hobart was what would now be called a Tractarian; and he wished to mould the United States Episcopal Church to his opinions. At the same time, we are sure that he was conscientious in his fears lest schism should arise from the multiplication of Divinity colleges. But on the other side, was there no danger that exclusive centralization would be attended with evils? Was it desirable that all the clergy should be trained under one dominant influence? Was it not advisable that there should be the salutary check of concurrent jurisdictions, all of them subject to the general law of the Church? Were it only to prevent a miserable narrow-minded sectarianism, which is apt to grow up where there is no counterpoise, we should say that the United States Episcopal Church ought not to educate all its clergy in one theological seminary. In England we are not the worse off for having Cambridge as well as Oxford; and a multiplicity of independent colleges in each. But apart from these considerations, Bishop Hobart's plan would have stunted the Church to a dwarfish growth; for there were not, there could not be, funds sufficient to educate a competent number of young men at New York for the whole of the Union. It were preposterous to require youths from Ohio or Illinois, whose whole wealth might be their ability to labour, mentally or bodily, or both, and who can live where they are because their wants are few and the prime necessaries of life are easily accessible, to spend several years in the comparatively expensive and luxurious city of New York; and even if they could in every instance obtain aid to enable them to do so, their new habits of life might probably indispose them for enduring the hardships of back-wood settlements. We are pained that our venerable friend should have had any cause for the concluding words of his letter. We do not indeed say that the body of the faithful are bound, or are able, to carry every zealous brother or father through all the enterprises of piety or mercy in which he may have considered it his duty to embark. It is obviously impossible for Churchmen in England, with the many overwhelming claims made upon them, at home and abroad, to do for Illinois, and so on for every new State in succession to Nootka Sound and California, even the little they did for New York or Ohio; much less all they could desire. But without too nicely calculating whether our venerable friend has always duly considered the cost; and admiring and reverencing the faith, zeal, and self-devotion, with which at an advanced period of life he has embarked on new and arduous services in the cause of his Divine Master, we protest against the inconsiderate, we might say cold-hearted, speeches to which he alludes; and which are neither just nor generous. The late Dr. Adam Clarke often complained of this unfeeling and exacting spirit. On one occasion, when he was worn down with writing, travelling, exhorting, and preaching, both in chapels and in the open air, we find the following entry in his journal: "June 23.-I preached this morning to a congregation of upwards of 1200, and felt much freedom in enforcing and explaining the necessity of that salvation which God has provided for man. In the evening I preached to above 1500, but I found it difficult to speak, my voice and strength having been exhausted by the exertion of the morning. 24th. We set off early for Lisburne. Though I had been almost totally exhausted with my yesterday's work, they insisted on my preaching at Lisburne. In vain I urged and expostulated. They said, 'Sure you came out to preach, and why should you not preach at every opportunity?' I must have rest.' 'Sure you can rest after preaching?" I replied, 'I must preach to-morrow at Lurgan, and shall have but little time to rest. Oh, the more you preach, the more strength you will get!' 'I came out for the sake of health and rest. Oh, rest when you return home! I cannot rest at home, as I have got more work to do there than I can manage. Then,' said they, you shall get rest in the grave!' I give this specimen of the inconsiderateness and unfeelingness of many religious people, who care little how soon their ministers are worn out; because they find their excessive labours comfortable to their own minds; and, should the preacher die through his extraordinary exertions, they have this consolation, God can soon raise up another!' Though not convinced by this reasoning, I still preached, to a very crowded congregation; and it was a time of uncommon power." "You shall get rest in the grave," said the Irish people to Dr. Clarke; "You shall receive your pay in another world," say the Americans to Bishop Chase;-good and kind words, if used to console a fainting labourer; but not so, if meant to urge him to spend his strength and his resources without en deavouring to aid him if we have it in our power. We cannot indeed promise our venerable friend that his English brethren can do much for Illinois amidst paramount home claims; for it is not "a stingy world" that is most pressed, but those who cheerfully endeavour to exert themselves according to their ability. We do hope, however, that a few English gleanings will yet be found to cheer him amidst his toils and privations; for nothing makes the heart more sick than complimentary common-places reiterated from year to year, but which lead to no practical benefit. Bishop Chase, as a servant of God, and a labourer in that portion of his Saviour's vineyard which adjoins our own without any separating hedge or pale, has toiled zealously, and made personal sacrifices in the common cause; and if those who are interested in that cause among his countrymen, would plan some feasible measure for relieving his declining years as much as possible of worldly anxieties, and enabling him to devote them to his great work, we doubt not some of the venerable Bishop's English friends would rejoice to co-operate with them. A SERIES OF LETTERS FROM THE LATE REV. BASIL WOODD TO A LADY. For the Christian Observer. THE late Rev. Basil Woodd was known personally to many of our readers; as well as by his obituary notices of several members of his family, and some other papers, in our pages.* It "Under this head I may remark, that the author's proposition 'no works in order to salvation,' is not correct. ought to be, no works in order to justification. The proposition is contrary to Scripture'; for the Sacred Scriptures assert, Work out your salvation' (Phil. ii. 12). We labour to be accepted' (2 Cor. v. 9). If thou wilt enter into life, keep the commandments.' He that doeth, &c. shall enter the kingdom of heaven.' "The author's exhibition of faith is fallacious. Faith in God must have respect to all which God declares and commands. The manifestation of God to Abraham involved a promise and a command. The promise was (Gen. xv. 1,) His little books had an I am thy shield, and (5) so shall thy seed be. The command was, Walk before me, and be thou perfect. (Gen. xvii. 1-7, &c.) M. Malan exhorts, "Believe in God, as Abraham believed'— and yet he has given no definition of what the faith of Abraham was. Faith believes the promise, obeys the precept, and receives comfort and edification from both. "It is erroneous and dangerous to assert, that faith consists in believing and applying the promises of the Gospel, as if they were spoken of God, absolutely, personally, and individually to ourselves. The promises of the Gospel are of a general, and also an individual, application. "The Bible declares, God loved the world; Christ is a propitiation for the sins of the whole world; God sent not his Son to condemn the world, but that the world through Him might be saved (John iii. 14-16; and 1 John ii. 1, 2). These promises are all of general application; it is the duty of all men, to believe them, to repent and trust in the Son of God. (Acts xvii. 30; 1 John iii. 23). In proportion to the humble consciousness which I may pos sess, that I do believe the Holy Scriptures to be the word of God; that I do believe these general promises therein exhibited; that I do repent and turn to extensive circulation. In an old list we see that his tract on Confirmation had then gone through thirty-six editions; his "Day of Adversity,' through forty; and his "Questions on the Church Catechism," through forty-six; and the last two tracts have been since largely circulated by the Society for Promoting Christian Knowledge. He was a devout, affectionate, and zealous pastor; an attached and consistent churchman; a well-read and scriptural theologian; and eminently a man of peace and love. See our memoir of him in our volume for 1831; pp. 249, 293, and 303. The following letters-spread over a series of s-were written to yearsa lady whom he never saw upon earth; but who is now awaiting in advancing age her summons to that world of light and joy, where we doubt not those who "have washed their robes, and made them white in the blood of the Lamb," will recognize each other, and, with gratitude to their Almighty Preserver, commune upon the way which the Lord their God led them in the days of their mortal pilgrimage. Nor will the least joyous of those greetings, we may well conceive, be in the meeting of those who have ministered, and those who have received, spiritual benefit; and this perhaps oftentimes unknown to the former, who "cast their bread upon the waters," by a sermon, a book, a tract, a letter, or some other instrument of Christian benevolence, and "find it after many days" where and when they least expected it. As we shall not mention the name of the party to whom these letters were addressed, we may, without impropriety, state how they came into our hands. An individual who cherishes in much affection, and almost filial reverence, the memory of Mr. Basil Woodd, was lately visiting in a dense district in London, in an abode of poverty, an elderly afflicted person, for the purpose of affording her temporal relief and spiritual consolation. It appeared from her statements, and from various papers in her possession, that she had, in the customary phrase, "seen better days;" but domestic calamities, law-suits, and the death of relatives and friends, have left her deserted, in her declining years, in a God; that I do trust in the name of the mercy. The Sacred Scriptures never speak of salvation as already obtained, but simply as an object of hope and future expectation. He that believeth shall be saved.' (Mark xvi. 16.) 'He that endureth to the end shall be saved.' "These Scriptures speak of salvation, not as a matter of present possession, but of eventual and conditional attainment; for example, 'If ye do these things, ye shall never fall, &c. (2 Pet. i. 10.) The truth of sound doctrine, CHRIST. OBSERV. No. 63. on the various points above adverted to, glory God. 2. No works, sufferings, T bleak world. In speaking of the comfort and support which religion has afforded her in her sufferings, she referred to a series of letters, which she had received, in her younger days, from the late Rev. Basil Woodd, whose hand-writing is familiar to the visitor. She states that she became acquainted with Mr. Woodd in the following manner. About forty five years ago, she was on a visit in London to Lady Camelford, (there is nothing in the statement to render the introduction of the name of this deceased lady inconvenient,) and was introduced to the frivolous gaieties of the fashionable circles which frequented Camelford-house. But on the arrival of Sunday, she expressed a wish to go to church, as she was accustomed to do in the country; and she was accordingly taken by a relative of the family to Bentinck Chapel, which was within a convenient distance, and was at that period attended by many persons of rank, some of whom had no partiality for Mr. Woodd's doctrine; but the parish of Marylebone contained only one very small parish church, and here and there an episcopal chapel, so that a large number of persons, even in the better conditions of life, must in those days have been churchless. Lady Camelford was suffering under a chronicdisorder which prevented her going to church; and her Lord was not a church-going man. Miss P. was intensely affected by Mr. Woodd's preaching; and could not shake off the impression. She had never heard anything of the kind before. The sinfulness of man, the mercies of God, the redemption that is in Christ, the character and hopes of the believer, and the glories of heaven, were new themes to her; and upon her return to her home, near Worcester, instead of entertaining her friends, as they expected, with details of all that she had seen in London at the theatres, and other places of giddy dissipation, she had but one prominent feeling in her mind-"What shall I do to be saved?" Knowing of no clergyman in her neighbourhood who could administer to her the instruction and consolation which she needed, she wrote to Mr. Woodd, without disclosing her name; and she continued to receive from him, during many years, packets of books and tracts, together with the occasional letters which form the following series. The correspondence, she states, ceased in consequence of her being much engrossed for several years in some harassing affairs arising out of the death of her brother, a post-captain in the Royal Navy; and her unwillingness, knowing the many claims on Mr. Woodd's time, to encroach on his kindness by renewing it. We have seen a letter from the Admiral under whom Captain P. served, in which he gently breaks to her the probability that the Captain's ship had been wrecked in a storm on the coast of Norway, aud that all on board had perished; which doubtless was the case, as the vessel was never heard of. The Admiral says that himself, and all who knew the Captain, lamented the loss of a "brother," and of a man who was an ornament to his profession. Mr. Woodd's letters, as they were written rapidly, amidst pressing pastoral labours, and with no view of their being seen by any third person, might bear some revision; but our readers know our disapprobation of tampering with the writings of deceased persons while using their name. As to their substance, they are sound, scriptural, and judicious; true to the hopes and fears, the joys and the trials, of the practical Christian; describing - to use the words of the writer's favourite author, Bishop Scougal-"the life of God in the soul of man;" but without fanaticism, or any reliance upon a religion of “frames |