This summer I perfected the second part of the Book of Psalms, which I dedicated to the Lord Chancellor Finch, in gratitude to him for his most kind offer to bestow upon me the Vicarage of St. Martin's in the Fields, then void; which was thought of such value, that he told a friend of mine he offered me a Bishopric. I had some notice of his intention when I was at Peterborough, and resolving not to accept of it, I wrote to Dr. Thorp, chaplain to the Archbishop of Canterbury, to move his Grace to employ his interest for Dr. Tenison, if I should decline it; which he did very earnestly, and when I came to town, the Lord Chancellor sent for me, and made me that noble offer: which I told him I could never thankfully enough acknowledge, but my parish had lately been so extraordinary kind to me, that I could not with decency remove from them to another. Besides, I told him I doubted whether I should be able to perform the duties of so great a parish; but if he would not think me too bold, I would recommend one to him that had strength of body and mind to undergo so great a charge; and named Dr. Tenison; whom I perceived he had heard of, and afterward told me he would bestow it upon him. Of which I wrote word to the Doctor, and blessed God for placing so good a man in that great station, who now is deservedly advanced to the highest dignity in the Church.

Having very often great Communions, and sometimes large offerings (more than once near twenty pound, and on an Easter Day five-and-twenty,) I was very solicitous how to dispose of so much money, and at last resolved to inquire after all that were sick, and in great need, and gave a liberal relief to them; and then ordered the remainder to be put into the chest in the vestry, of which I had one key, and the churchwardens each of them another. And the clerk kept a register of what was thus laid up of the Communion money. I am not able to say in what year it was; but about this time I took an account from the clerk, out of his register, what the sum was to which the money we had laid up amounted, and found it four hundred pound. Whereupon I called the churchwardens to consider how we should dispose of it to some charitable or pious use, as the Rubric in the Communionbook directed. They desired it might be laid out for the relief of the poor, who I told them had already had their share, on those Sundays when the offerings were made, and that they were not intended to lessen their rates for the poor, which would be to give to the rich, and not to the needy. And therefore I insisted this money should be employed for some pious use, and propounded the purchase of twenty pound per annum, to be settled on the curate who should read prayers morning and evening, for ever. To this they would by no means consent, till I told them I would appeal to the Bishop how this money should be employed, as the Rubric directs, when the minister and churchwardens cannot agree. Upon which they yielded to me; and a piece of land being found out in Essex of the forenamed value, a purchase was made of it.

In the next year, 1681, I composed a paraphrase, with some notes, upon the Book of Proverbs, and finished it before the end of that year. When I find, upon March the 24th, I had the most pleasant day that I had of a long time enjoyed. For I was so highly delighted in the thoughts of God, and found my spirit so free, so clear, (for I had fasted that day) so pleased, that to be always in that blessed temper, I thought I could be contented to be poor, nay, to lie under any misery. So much satisfaction I found in the sense of God, and of his love, and of our blessed Saviour, that I could have been contented to eat and drink no more, if I could have continued in that sweet disposition of mind, which I wished my little one might inherit, rather than all the riches of the world.

(To be concluded in the Appendix.)

FAMILY READINGS :-DEUTERONOMY XXXII. 29.

For the Christian Observer.

"O THAT they were wise, that they understood this, that they would consider their latter end!" (Deut. xxxii. 29.)-Whatever may be the application of these words in their immediate contexts, they serve, like many other passages of Scripture, as a kind of master-key. They meet every circumstance under which erring mortals can be found, and fit every lock by which man can be shut up in the dark enclosures of sin

and misery. And surely, if words can exhibit the marks of flowing from a tender father's lips, this language bears that soft impression. These are not the accents nor anxieties which belong to one who "has pleasure in the death of him that dieth." Are they not rather like the yearnings of a parent's heart, or like the voice of the good Shepherd, who loved His sheep, and gave Himself for them?

O that men were wise-that they understood this--that they would consider their latter end! These three aspirations seem but the reiteration of the same devout and ardent wish. For to possess the wisdom from above is but another name for understanding with the heart the things of God. And what is truly to consider our latter end, but to lift our thoughts, and elevate our affections, to those celestial objects and Divine realities which will last for ever?

But to make one or two more particular applications of these emphatic words and first of all to youth. The latter end of youth, properly speaking, is manhood: for as the one begins the other ends. Too often do young persons, as they ripen towards maturity, seem as if true manhood consisted in throwing off rather the sweet simplicity than the heedless follies of their childhood. They shoot up, like ill-trained plants, in a wrong direction, and ripen in a wrong way. Their mere animal propensities progress, and their better principles decline. They take counsel of companions headstrong and foolish as themselves, and not of God, of parents, or of good advisers. They feel as if they had risen above religion, and refuse to be bound by its silken cords. O that they were wise, and would consider that if their days are not cut short in righteous judgment, this folly must issue in a despicable and unhappy manhood. O that they would reason rightly, and thus resolve. Now is the only seed time of my life, and, with God's blessing, I will sow. My parents watched over me in infancy with tender care; and I will prepare myself to be a comfort to them, a prop and solace amidst their toils and cares. From God I have received my strength, my buoyant spirits, my opening faculties, and the energies of my youth, and to Him who gave me all I now devote them. And He will never leave me, nor forsake me. will stand by me when I most want His aid. He will be my staff and my support when I am declining in the vale of years; and will turn the last shades of evening, and the darkness of a dying hour, into the morning of a never-ending day.

He

Let all that are blessed with present health, and wealth, and prosperity, learn the important lessons of the words before us. Let them follow the bright example of Him who, amidst the glories of His transfiguration, "spake of his decease which he should accomplish at Jerusalem." "The cloudy and dark day" may be near at hand, while the surrounding landscape smiles, and sunshine gladdens all the face of nature. Let us then prepare to meet it. Let us not say to our soul, Soul, thou hast much goods laid for up many years;" when this very night we may cease to be inhabitants of this earth, and have taken our flight beyond the stars. Let us call to mind how soon the rich man's purple and fine linen were exchanged for the winding-sheet of death, and his glittering mansion for the dark abode of hell.

On the other hand, let the believer, when want depresses, and afflictions bow down, remember Lazarus, and how his troubles ended; how "It came to pass that the beggar died, and was carried by the angels into Abraham's bosom." Let him "consider his latter end;" and this will be a medicine for all his sorrows. They may be hard to bear, but

they will soon be over. They may be grievous now, but they will be turned into joy. His light affliction, which is but for a moment, will work for him a far more exceeding and eternal weight of glory." H. W.

THE HISTORY AND AUTHORITY OF THE STATE-PRAYERS. For the Christian Observer.

IN our last Number, a Reverend correspondent reminded our readers that the fifth of November would occur on a Sunday; and that, in addition to the form of Prayer and Thanksgiving provided for that occasion, the Act of Parliament of James the First, enjoining the consecration of that day, was required to be read after morning prayer or preaching. We did not remark upon the controversies which have been raised respecting this service, and also those for January 30, May 29, and the King or Queen's accession to the throne; presuming that our readers are as well acquainted with the facts of the case as we can pretend to be ; but as the use of the Fifth of November service last month, by some clergymen, its omission by others, and its threatened alteration by others, have led to much discussion, and the general question is raised both as to the authority and the expediency of these offices, we will endeavour to condense the chief matters which bear upon the subject, by tracing the history of the four forms.

Service for the Fifth of November.-The Act of the third year of James I. directed that all ministers in cathedrals, parish churches, and other usual places for common-prayer, shall, on the fifth of November, say morning prayer, and give thanks to God for the deliverance from the Gun-powder plot; and that all persons shall on that day resort to their accustomed place of worship, to be present at the service. No particular form of thanksgiving was mentioned; so that each clergyman, Bishop Gibson says, seems to have been left to his discretion; but this was not the case, for a form of thanksgiving was drawn up, and was set forth by the King's authority, though it was not printed with the Prayer-books and it was one of the charges urged by Burton, in the next reign, in his sermon on the Fifth of November, 1636, and in his pamphlets, that Archbishop Laud had altered that office to favour the Papists; and this accusation was not forgotten at Laud's trial, any more than the tortures which, in his revenge, he had caused to be inflicted upon Burton, and also Prynne and Bastwick. Again, in an order of the House of Lords, in the sixteenth year of Charles the First, it is directed that "the title before the Prayers for the deliverance from the Gunpowder Plot, shall be altered, and printed hereafter in these words, A Thanksgiving for the Delivery from the Gun-powder Treason;" and the printer was ordered to appear before the House, to be asked how the title, "A Thanksgiving for Peace and Victory," came to be introduced. Bishop Gibson should have considered that it is not the duty of the Legislature to draw up a form of Prayer; this is the duty of the Church.

The Act enjoined that notice for the due observation of the day should be given publicly in the church the Sunday before; and that the Act itself should be read on the day, after morning prayer or preaching. The Act is couched in strong language; as where it speaks of God's "inspiring the King's most excellent Majesty with a Divine Spirit, to interpret some dark phrases of a letter beyond all ordinary construction; thereby miraculously discovering this hidden treason." But to the

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language of the Act, a clergyman reading it is no party. It seems to be reasonably well ascertained that Cecil had become acquainted with the plot, and that he suggested to the King the "miraculous discovery."

At the Restoration, the Convocation revised and altered the office for the Fifth of November, but it was not added to the sealed Prayer-book, and therefore is not recognized by the Act of Uniformity. It was only "annexed" by royal authority.

We are not aware that any alterations were made in this office in the reign of James the Second; but in the second year of the reign of William and Mary it was much altered, and considerable additions were made to it; chiefly to embody thanksgivings for "the happy arrival of his Majesty King William on this day, for the deliverance of our Church and nation." The chief reviser was Bishop Patrick, who composed the new prayers. We could not specify all the alterations and additions, without collating the whole service. The prefatory sentences were altered; the Scripture suffrages instead of the Venite were new; the psalms were altered; the prayer "Accept also," and the prayer "O God whose name," were added; and of course all the passages which refer to the Revolution of 1688. Wheatly remarks (perhaps with somewhat of sarcasm), "The Gospel appointed instead of the story of Judas betraying his Master--which for some good reasons, I suppose, was then thought proper to be discontinued-is intended to correct the unruly effects of mistaken zeal for our religion; shewing us that our faith, be it ever so true, cannot warrant us to persecute or destroy those of different persuasions."

This service has not been altered since the revision of 1690; but in comparing the prefatory Rubrics, as they now stand, with a Prayerbook of the reign of Queen Anne, we find that the Rubric which directs giving notice on the preceding Sunday and reading the Act of Parliament on the day, is a modern addition. It is perhaps an unauthorised printer's interpolation, in order to remind the clergy of the directions of the Act of Parliament. We find such unauthorised, though convenient, notices in the Rubrics respecting the Marriage service, alluded to in our Number for October, p. 586. We should mention that the Prayerbook to which we have chiefly referred, is that of Dr. Nicholls, with his commentary; and he professes to give the variations accurately.

Service for January 30.—The Act of Parliament which directs the observation of January 30, was passed at the Restoration, (the twelfth of Charles the Second). No particular form of thanksgiving is mentioned; nor is it directed that the Act shall be read; or that notice of the day shall be given on the preceding Sunday.

The form as it first stood was agreed upon by Convocation at the Restoration; but it was not added to the sealed-book. It was only set forth by the King's authority.

But the service was much altered in the days of James the Second; and then also was added the rubrical direction, that the day should be announced "upon the Lord's day next before, after the Nicene Creed."

Service for May 29.-The Act of the twelfth of Charles the Second enjoined the solemnization of this day; and directed that the Act should be read the Sunday before, and notice given of the solemnization. Convocation agreed upon the form; but it was not in the Prayer-book recognized by the Legislature in the Act of Uniformity. The Act says that "a true and perfect copy" of the Prayer-book, attested under the hands and seals of the Commissioners, and with the great seal of England, shall be deposited in every cathedral and collegiate church, and in the Tower of London, and the Courts at Westminster; and shall be pleadable as a

good record of the Prayer-book. Very few of these copies were made. These offices are not to be found in these "true and perfect" copies.

This service was extensively altered in the days of James the Second. A Rubric was also prefixed, which is not in the original form, directing that the Act made in the twelfth, and confirmed in the thirteenth, year of Charles the Second, for the observation of the day, shall be read publicly, on the preceding Lord's-day, in all churches at Morning service, after the Nicene Creed; and notice given of the solemnity. The Act had directed the notice and the reading, only not mentioning “after the Nicene Creed." The opening sentences also were changed; the hymn "instead of Venite," was exchanged for another "hymn instead of Venite;" the psalms and lessons were altered; prayers were omitted, altered, or added; in short, the whole service was newly modified. This was done under episcopal sanction; but the revision was not submitted to Convocation; chiefly, we suppose, on account of the strong Jacobite bias of the Lower House.

The Accession Service.-Though this office was not agreed upon by Convocation, or prescribed by Act of Parliament, it is in substance no novelty. "Whereas," says James the Second, "not only the pious Christian emperors in ancient times, but also of late our own most religious predecessors, kings of this realm, did cause the days on which they began their several reigns to be publicly celebrated every year, so long as they reigned, by all their subjects with solemn prayers and thanksgivings to Almighty God. . . . Our will and pleasure is, &c." We will not, however, go back farther than the days of Charles the First, when there was a form of service; but this form was not revived at the Restoration; nor did the Convocation then draw up, or the Legislature direct, any other in its place. The reason is obvious; for the day of Charles the Second's de jure accession was the melancholy January 30, which was a day of humiliation; and the day of rejoicing was therefore made to be that of his de facto accession, namely, the day of the Restoration, May 29.

In the days of James the Second, an office for the Accession was set forth by the King's authority. It was chiefly the old form revised.

In the days of William and Mary, no special Accession service was used; the additions to the service for the Fifth of November being, in fact, an Accession service for that reign. In the days of Queen Anne a form was drawn up, consisting partly of that used in the days of James the Second, and partly new. This service does not quite tally with our present office. Thus the first lesson in James's reign was Joshua i.; in Anne's, Prov. viii. 13 to the end; and now Joshua i. 1-10. The “Prayer for Unity" has also been added. In Queen Anne's service the Rubric directed that notice of the celebration shall be given in the church the Sunday before; but this direction is now dropped. We know not why this should be, except on the ground that such a direction was considered superfluous; the day being a holiday, and the minister being directed in the Prayer-book to give notice of all holidays after the Nicene Creed. But then why did the Rubric direct such notice to be given for May 29; and this not casually, but as an after-thought in the revised Rubric? There is no fixed plan in these directions. The original office for May 29, omits the direction for notice; the amended form inserts it. The original office for the Accession inserts it; the amended form omits it. So in regard to January 30, Charles's Rubric omitted the giving notice, and James's added it; and in the November 5. service the old Rubric omits the notice, and our modern