of these when opposed to the long indulged propensities of a corrupt nature. Certain vices, for example, may have gained a head in his parish; such as petty thefts, lying, blasphemy, quarrelling, drunkenness, uncleanness, and Sabbathbreaking. To check these practices, by the diffusion of vital godliness, is doubtless his main object; but, under the most highly blessed and successful ministry, the operation is generally slow, and always partial. Meanwhile these scandals require to be put down; and since ecclesiastical censures have become obsolete, he sees no other remedy than the assumption and active discharge of the magisterial office. It is true that he may bring the parties guilty of such offences before a neighbouring magistrate; but not to mention the general impracticability of doing this through the often unwilling instrumentality of churchwardens, and the ungracious appearance of a clergyman becoming an informer himself, there is another very material objection to this proceeding. The object of the pastor is to have the law of God vindicated, by calling into exercise the law of the land. But in the hands of most magistrates, whether lay or clerical, it would be vain to expect the offence to be treated in the manner required. The atmosphere of the magistrate's room is too often wholly secular. Now these objections, and many others which might be mentioned, appear likely to be in some degree alleviated by a faithful pastor becoming a magistrate himself. He can convict upon view as well as upon information: he can throw in seasonable religious counsel, as he awards punishment or as he remits it: he can solicit

facts as we find them, it is fairly open to inquiry, whether a conscientious discharge of the magisterial function may not on some occasions be among the subordinate instruments which he may employ for seconding the effects of the faithful preaching of his word, and the administration of his sacraments.

respect for the Divine laws: he can manifest a holy indignation against vice and irreligion as such, and at the same time exhibit the excellence of the doctrines he preaches elsewhere, by the government of his own temper, and the general meekness of his manners. These, if by watchfulness and the influence of Divine grace, he maintain them in so trying a situation, will form a happy contrast to the spirit of violence and rancour which are generally displayed by the litigant parties, and may work insensibly a wholesome effect on many of the byestanders, who come without any view to edification.

It is proper to add, that in the exercise of the magisterial office the clergyman becomes acquainted with the worst part of his flock. Many of these keep beyond the reach of his ordinary instructions, or despise them when they are obtruded on their unwilling ears; while inany others deceive him with hypocritical professions, with a view to pecuniary favours. It is important, not only that he should understand their true characters, but that they should know that he does so.

Over such persons he acquires a check, which in the present state of the church he would not otherwise possess; and his pastoral remonstrances, if judiciously conducted, derive weight from his magisterial authority.

But although these are, in my judgment, strong motives for a clergyman in the present day becoming a magistrate, it is possible that other persons may see stronger reasons on the contrary side. I should be glad, therefore, to see the subject discussed by abler pens, directed, however, by persons of piety and experience. And after all, I feel that it would be far better if such arguments were rendered inapplicable, by the general prevalence of a wise and godly discipline in the church, and the anxiety of lay magistrates to make their office more distinctly sub-~

servient to the interests of true religion. D. R. N.

To the Editorofthe Christian Observer. In your summary of Public Affairs for December, you mentioned the probability, in case of a war between France and Spain, of a fearful system of privateering being carried on under the belligerent flags. Would it not be well, indeed is it not highly incumbent, at this juncture, to call the attention of the British public to the enormity of this practice? a practice for which our nation has been reproached by foreigners, and, among others, by Dr. Franklin, (I hope, indeed I am sure, in some degree unjustly), as having "a universal bent, at home and abroad, wherever settled." No less than seven hundred privateers, Dr. Franklin reports, were commissioned during the American war. Seven hundred vessels fitted out by Christian merchants, to prey upon other Christian merchants who had never done them any injury! seven hundred vessels prepared to rob and murder by wholesale for the mere sake of the plunder. I am totally at a loss to discover any one argument bywhich a Christian mind can consent to partake directly or indirectly, either in the outfit or the profits of any such expedition, however customary or legalised. The wedge of gold, however bright or tempting, is unblessed, even to its minutest subdivisions, and must bring the anger of God on all knowingly and willingly concerned in the spoliation, whether as projectors, subscribers, outfitters, owners, partners, underwriters, officers, or mariners. Such, at least, is the way in which the subject strikes my own mind, reasoning only as a Christian, with the Gospel of universal peace for my guide.

But, even upon worldly principles, the conclusion is not very different; in proof of which, I beg leave to add the following passage, from

the Essays of the writer above mentioned; a writer who will not be accused of what men of the world might see fit to call Christian sickliness of philanthropism, and whose powerful judgment and political skill were second only to his acknowledged integrity and humanity.

"The practice of robbing merchants on the high seas-a remnant of the ancient piracy-though it may be accidentally beneficial to particular persons, is far from being profitable to all engaged in it, or to the nation that authorises it. In the beginning of a war, some rich ships are surprised and taken. This encourages the first adventurers to fit out more armed vessels, and many others to do the same. But the enemy at the same time become careful, arm their merchant ships better, and render them not so easy to be taken: they go also more under the protection of convoys. Thus, while the privateers to take them are multiplied, the vessels subject to be taken and the chances of profit are diminished; so that many cruises are made wherein the expenses overgo the gains: and, as is the case in other lotteries, though particulars have got prizes, the mass of adventurers are losers; the whole expense of fitting out all the privateers during a war being much greater than the whole amount of goods taken.

"Then there is the national loss of all the labour of so many men, during the time they have been employed in robbing; who besides spend what they get in riot, drunkenness, and debauchery, lose their habits of industry, are rarely fit for any sober business after a peace, and serve only to increase the number of highwaymen and house-breakers. Even the undertakers who have been fortunate, are, by sudden wealth, led into expensive living, the habit. of which continues, when the means of supporting it cease, and finally ruins them: a just punishment for their having wantonly and unfeel

ingly ruined many honest, innocent traders and their families, whose substance was employed in serving the common interest of mankind.". Franklin's Essays.

Franklin elsewhere mentions the following honourable exceptions; which, however, to the credit of human nature, or rather, I should say, of Christian principle, be it spoken, are not wholly unprecedented or unimitated.

"There is one late instance of an English merchant, who will not profit by such ill-gotten gain. He was, it seems, part owner of a ship, which the other owners thought fit to employ as a letter of marque, and which took a number of French prizes. The booty being shared, he has now an agent here, inquiring, by an advertisement in the gazettes,for those who suffered the loss, in order to make them, as far as in him lies, restitution. This conscientious man is a Quaker. The Scotch Presbyterians were formerly as tender; for there is still extant an ordinance of the town council of Edinburgh, made soon after the Reformation, forbidding the purchase of prize goods, under pain of losing the freedom of the burgh for ever, with other punishment, at the will of the magistrate; the practice of making prizes, it is added, being contrary to good conscience, and the rule of treating Christian brethren as we should wish to be treated; and such goods are not to be sold by any godly men within this burgh.'

May this great scriptural rule of treating not only our "Christian brethren but all mankind, even Jews, Turks, and infidels, "as we would wish to be treated" gain ground more and more in public and private life! Its universal prevalence would wholly abolish war and all its attendant evils; and in the mean time, as wide an extension of its influence as possible should be sought for by every Christian as an approximation towards that blessed period when "the confused noise of battle, and garments rolled in

blood" shall be known no more, and when He who is the Prince of Peace shall reign for ever and ever, King of kings, and Lord of lords. Hallelujah! Amen.

PACIFICUS.

Tothe Editorofthe Christian Observer. THE following missionary hymn is so beautiful, considered as poetry, and so honourable as the effusion of a Christian mind, that I should request its insertion in your pages, even if it were not the production of a writer whose devout and elevated muse justly obtained your eulogies at an early period of your labours*; whose name has since been often mentioned in your pages with high respect; and whose appointment, to a most important station in the church of Christ, you have recently announced with a pleasure which is shared by all who have at heart the moral and spiritual welfare of our numerous fellow-sub

See the Review of Palestine, a Poem,

by Reginald Heber, in the Christian Observer for 1805; and of Europe, a Poem, by the same author, in the Christian Observer for 1809. In the lastof these, at p. 726, you justly remark:

"The only aspect in which Mr. Heber's public eye, is such as to conciliate the muse has hitherto presented herself to the esteem of every critic who presumes to prefix the epithet Christian to his name. She did not come, tricked out in the gaudy or licentious habits of the age-a 'reeling goddess with a zoneless waist-but invested in the pure garb of the sanctuary. The good have to thank Mr. Heber for a poem which even they may read with improvement; for a poem which they should rejoice to put into the hands of their children; for the alliance of religion and taste in the same work; for a phraseology so richly imbued with scriptural language as at once to sanctify the poem and to dignify religion; for scenery calculated to endear to us that land so dear to God-'the hill of Zion which he loved;" for a spirit of sacred chivalry, which warms us with the feelings of other days, and which, in our expedition with him to Palestine,' inspires us with all the zeal of crusaders, without any of their extravagance or profligacy.'

jects,native and European, in the East. The hymn having appeared some time since in print with the name of Reginald Heber annexed, I can feel no scruple in annexing that name to it on the present occasion. There is nothing, either in the sentiments or the poetry, but what does honour to the now Right Reverend prelate, while it must delight every Christian mind towitness such devout ardour for the extension of "Messiah's name," in a station so eminently important for giving effect to that desire in all those measures which Christian piety, meekness, and prudence may suggest.

From Greenland's icy mountains,
From India's coral strand,
Where Afric's sunny fountains
Roll down their golden sand;

From many an ancient river,
From many a palmy plain;
They call us to deliver

Their land from Error's chain.

J.

What though the spicy breezes

Blow soft o'er Ceylon's isle, Though every prospect pleases, And only man is vile; In vain with lavish kindness The gifts of God are strewn; The heathen, in his blindness, Bows down to wood and stone.

Shall we, whose souls are lighted
With wisdom from on high,
Shall we to men benighted
The Lamp of Life deny?
Salvation! oh, Salvation!
The joyful sound proclaim,
Till each remotest nation

Has learnt Messiah's name!

Waft, waft, ye winds, His story,
And you, ye waters, roll,
Till, like a sea of glory,

It spreads from pole to pole;
Till o'er our ransomed nature
The Lamb for sinners slain,
Redeemer, King, Creator,
In bliss returns to reign.

1. Letters on Prejudice. 2 vols. 8vo. London. 1822.

2. On the Use and Abuse of Party Feeling in Religion, being the Bampton Lectures for 1822. By R. WHATELEY, M. A., Fellow of Oriel College, Oxford. 1 vol. 8vo. 1822.

"At first," says Mr. Baxter, in his most edifying and inimitable retrospect of his own writings and life, "I was greatly inclined to go with the highest in controversies, on one side or other; but now I can so easily see what to say against both extremes, that I am much more inclinable to reconciling principles. And, whereas I then thought that conciliators were but ignorant men, that were willing to please all, and would pretend to reconcile the world by principles which they did not understand themselves; I have since perceived, that if the amiableness of

peace and concord had no hand in the business, yet greater light and stronger judgment usually is with the reconcilers, than with either of the contending parties. But on both accounts, their writings are most acceptable, though I know that moderation may be a pretext of errors." We might have prefixed to our present subject, a still more admirable, because inspired, text or motto: "Blessed are the peacemakers, for they shall be called the children of God;" on which we may remark, that those, who like God, are "lovers of concord," will generally strive to become, like Him, "authors of peace." It is in this truly Christian character that the present writers appear before us. They have undertaken to stand in the breach, and, were it possible, to stay the plague of discord among us. Their aim, we unfeignedly believe, is to shew Christians that they

have something better to do than to bite and devour one another, which can end only in their being consumed one of another. They desire, and it is a truly godlike desire, to assist in establishing the promised reign of peace on earth, and good will towards men.

How far these good and worthy persons will accomplish their benevolent aim; or how far their writings have a tendency to accomplish it; or how far, in the present state of the church and of the world, it is desirable they should accomplish it; are each of them questions of deep and momentous import. With regard to the first, we may now indeed, as always, venture to say, that the preacher must be prepared for a very large deduction from his most just and moderate expectations of success. The corrupt heart of man is too fond of controversy for its own sake—that is, of exercising the feelings of discord and animosity-to be easily persuaded to relinquish this, any more than its other evil propensities. There are, moreover, often such powerful motives of worldly interest and gain on the side of controversy, and of those who keep it up, that it would be as hopeless to preach some men out of their bread, as others out of active, and energetic,and apparently well-meant disputation. Nay, there is so much still of depravity-must we call it? or, by a softer appellation, irregularity— in men's minds, that the most flagrant departure from the laws of Christian charity will still be thought by some "doing God service." Take in this country, for instance, a large number of persons who think the existing order of things too tolerant, or of those who think it too intolerant, and can we suppose them to be sufficiently possessed of the principles to which the writers before us appeal, to derive any conviction from their pages? Such persons would rather think the very unity and charity itself for which the struggle is made, unworthy of any struggle at all; and would perhaps

be inclined to imagine that no unity is desirable but that which is obtained by the absolute force of authority on the one side, or the banishment of all distinctive restraints on the other. Of charity, indeed, we may ourselves not uncharitably presume that such persons have formed at best but very imperfect and confused notions; and, this being the case, must we not but too aptly, though sorrowfully ask, "What hast thou to do with peace?”

A very grave question, however, which some enemies upon principle to peace, may urge, and which had,secondly, suggested itself to ourselves upon a review of these volumes, is, how far such works, and the principles they develop, have a tendency to promote peace. It will be our duty hereafter to make our readers perfectly acquainted with. the principles on which they proceed but before we enter upon this duty, we must remark in general, that, in the work of peacemaking, much, we may say all, depends upon the grounds first assumed; and it is very difficult to go so far towards first principles as actually to commence from those upon which all men have a primary agreement. When our writers on prejudice, for example, seriously assume the existence of excellence in some men, whom an opposite party have been long in the habit of condemning, without exception or discrimination; or when, on the other hand, an author strongly reprobates certain doctrines which others may have been long identifying with Christianity; how shall we gain a hearing from prejudiced judges, against the very prejudice they are most fondly cherishing? It is clear that peace on such terms will have no charms to such persons. There will be only a middle class, namely, of those who have few or weak prejudices to begin with,towhom writings, in the slightest degree militating against prejudice, can be cordially acceptable; and the best praise we can offer to the very interesting Letters before us is,