him even to the farthest bounds of the west. "Vel occidentis usque ad ultimam sinum." The meaning of which passage will, I presume, determine in a great measure that of Clement; and I take it for granted, that if Horace meant any other, place than Britain, by the utmost bounds of the west, it will be readily admitted, that Paul might have gone to the utmost bounds of the west, without visiting Britain. Des Prez, in a note on the above passage of Horace, observes, "Ad Gaditanum usque oceanum, ultra Columnas Herculis, quem mundi finem statuebant Romani versus occidentem," "As far as the ocean, or Bay of Cadiz, beyond the Pillars of Hercules (the Straights of Gibraltar) which the Romans made the bounds of the world towards the west." Minellius also observes, "Vel usque ad sinum Gaditanum et ultimam Hispaniæ oram, juxta Columnas Herculis," or, " quite to the Bay of Cadiz, and the farthest extremity of Spain, near to Hercules's Pillars." Theodoret speaks of the inhabitants of Spain, Gaul, and Britain, as dwelling in the utmost bounds of the west, τας της έςπερας εσχατιας. The above are the Bishop's own words and quotation. It would afford me, and I doubt not many others of your readers, great satisfaction to know, whether by επι το τερματης δυσεως, Clement meant each of the above countries, or only one of them; and if one only, which was that one. But, could not St. Paul have gone to the utmost bounds of the west, by going where Horace, whom I take to speak for his countrymen, considered as such, i. e. the farthest extremity of Spain, and Clement therefore strictly say that Paul went επι το τερματης δυσεως, without his having been in Britain? The Romans well knew, even in the time of Cæsar, that Ireland was a more westerly country than Britain "alteram vergit ad Hispaniam, atque occidentem solem. Qua exparte fuit Hibernia." Cos. b. 5. s. 13. How can it then be said, that CHRIST. OBSERY. No. 166. Britain was the utmost bounds of the west; and that it was considered as such by the Romans? If Paul would not have gone to the farthest bounds of the west, without visiting Britain, neither could he have done it without going to Ireland: nay, would it be too rash to suppose that he went to Ireland, and not Britain, since that country was evidently more properly the utmost bounds of the west than Britain? As we have no authority that Paul was in the former, I cannot at present but greatly doubt, from the testimony of Clement, that he was in the latter. D. E. To the Editor of the Christian Observer. W. H. W. in your Number for February last, page 95, inquired if a minister may use other versions of the Psalms than those of the old or new, and appoint hymns to be sung in the church. I beg leave to offer to your readers in general, and to W. H. W. in particular, the following reasons which induces me to adopt an affirmative opinion, hoping nevertheless that some abler correspondents will take up the subject, and leave it no longer in doubt That any minister of the Church of England: "has a right to discontinue the use of the old or new versions, and to appoint psalms from other versions or hymns in his church," if he thinks proper, is, as I conceive, undeniable. 1. Because there is no rule, canon, or law againt it.-To sing the praises of God is a Divine comunand. Are we Christians restricted to the language of the Jews in singing praises? Is the harp, and are the Psalms of David to be used exclusively by the Church of Christ? Surely not. For where there is no law "against singing other versions than the old antiquated and in some respects obsolete and almost unchristian versions of Sternhold, Hopkins, Tate, and Brady, there can be no transgression in adopting a better." 40 tionable for public worship) are thus accommodated: who can then with any propriety object to the substitution of these? Besides, who can read the 4th canon, and compare it with the rubric concerning anthems after the third collect, without admitting the lawfulness of singing something distinct from the Psalms? And what are meant by Anthems? Let the collections used in our cathedrals determine: there we find selections from Scripture, from the liturgy, and from modern authors, both in prose and verse constantly used. The lawfulness of other versions of the Psalms, and of Hymns, are thus, I trust, completely and fully established... 2. Because hymns are expressly new version of the Psalms (the latpermitted in the following injuncter, if cheaper, would be unexception of Queen Elizabeth :-" For the comforting of such as delight in music, it may be permitted that in the beginning or end of Common Prayer, either at morning or even ing, there may be sung a HYMN or such like SONG to the praise of Almighty God, in the best melody and music that may be conveniently devised, having respect that the sentence of the HYMN may be un derstood and perceived." As this injunction is addressed to the clergy, their "right" to introduce bymns, and certainly other versions of the Psalms, is indisputable. I am sorry that this injunction is not so well known as it ought to be, for I have heard some clergymen of diguity and age speak sentiments quite the reverse to it; but as soon as they knew that it was authentic, their opposition to psalms and hymns ceased. 3. Because the singing of hymns is sanctioned by very high authorities in the church.-Did not Bishop Ken compose two admirable hymns for morning and evening? Are they not inserted by the venerable Society for promoting Christian Knowledge, in the Bishop's "Manual of Prayers for the Use of the Scholars of Winchester College, and ALL OTHER, DEVOUT CHRISTIANS." Does not the same excellent and most respectable society circulate Watts's Divine Songs for Children in all our National Schools, which are taught on the principles of the Church of England? Nay further, does it not distribute even the hynms of Wesley and Doddridge in the very Common Prayer Books which it publishes? After SUCH A SANCTION, who is there to be found so captious as to object to a selection of psalms and hymns? Again, we have the authority of Bishop Horne for accommodating the Psalms to the use of the Christian Church. The old and new versions are not so accommodated. But Watts's version of the Psalms, for example, and Goode's entire 4. Because "Psalms, and Hymns, and spiritual Songs," are commanded to be sung in Scripture, Col. iii. 16.-Does our church disannul a scriptural precept? The Apostle's injunction in this as well as in other things must be obeyed by its members.. I beg leave, however, to make one remark by way of caution to those who make such selections. The greatest care should be taken that nothing offensive or disgusting to a refined ear be admitted into Hymns for Divine Worship. Elegance of diction should be studied in connection with purity of doctrine. It must be confessed that some modern Hymns speak of the Supreme Being, or even address him with a familiarity unbecoming a penitent sinner. The Saviour, Gon over all, is often addressed as an object of carnal affection. Every thing of this sort should be avoided. The humiliating expressions of Scripture and of our excellent liturgy should be adopted and imitated as much as possible in every composition that is sung in the church. a 'f Let not your good be evil spoken of," is an important direction. I am, &c. W. M. To the Editor of the Christian Observer. In the library belonging to St. Germain des Près, together with other illustrations of the Greek Church, is found the following. I forward it to you, both as an evidence of the Errors of that Church upon more than one point, and as an excitement to Protestants to forward the circulation of the Scriptures among its members. The Attestation of seven Arch bishops of the Greek Church respecting the chief Points of Controversy between Catholics and us Protestants. every "In vain they seek the truth, who do not derive it from evangelical sources, but from their own reasoning, and the principles of a vain philosophy. By this mode of proceeding, they attain not the end which they have in view, but involve themselves and their followers in precipices. This we see verified in the French Calvinists, who, inflated with vanity and presumption, impudently calumniate our Oriental Church, and audaciously attempt to impose upon the blackest impostures; eve where publishing that our church accords with their opinions, and approves of their novelties. Whereas the fact is, that their absurd and extraordinary opinion touching the sacrament of the eucharist, and some other points, has been positively rejected by particular councils at Constantinople, and condemned as unorthodox and unknown to the Oriental Church. Wherefore, having been requested by the marquis de Pointel, ambassador to the king of France, to state our true and sincere judgment of the Articles proposed to us; we the undersigned have thought proper to accede to so reasonable a request, and to testify what are the real sentiments of the Greek Church as to the following points. "1. With respect to the holy sacrament of the cucharist, we hold that the living body of Jesus Christ, who was crucified, who ascended into heaven, and who sits at the right-hand of the Father, is truly present in the eucharist, but in an invisible manner. "2. That the bread and wine, after the invocation of the priest and the consecration, are substantially changed into the true body and blood of Jesus Christ; and that the accidents which remain, are not bread and wine in reality, although they appear to be bread and wine. "3. That the eucharist is a sa crifice for the living and the dead, established by Jesus Christ, and which the apostles have left us by tradition. " 4. That the impassible body of Jesus Christ in the eucharist, is eaten whole and entire by those who receive it, whether they be worthy or unworthy. The worthy receive it for their salvation, the unworthy for their condemnation; and that it is immolated without effusion of blood, and justly adored as God. 5. That the Church ordains fasting and abstinence from certain kinds of food. "6. That Christians have a particular veneration for the Blessed Virgin, called Hyperdulia, and that they honour the saints in heaven, without any prejudice to that adoration which they owe to Jesus Christ. "7. That we ought to shew a relative honour to the images of the saints, but not to worship them with that supreme honour which is called Latria. "8. That we ought to honour and respect the saints, as having suffered for Jesus Christ. "9. That, by the established order of God, bishops are superior to priests, who receive the Divine grace by their ministry. "10. That episcopacy is essential to the Church of Jesus Christ. ""11. That the Catholic Church, built on the foundation of the prophets and the apostles, Jesus Christ being the chief corner stone, will always be visible and infallible. "12. That baptism is necessary to all the children of the faithful, in order to be saved. "13. That the vows of priests and monks, and the prayers they offer, are agreeable to God. "14. That the books of Toby, Judith, Wisdom, Ecclesiasticus, Baruch, and the Maccabees, make part of the holy Scripture, and are not to be rejected as profane. " 15. That the Oriental Church acknowledges seven sacraments, which she has received by tradition. "We, children of the Oriental Church, do sincerely believe all these things, and willingly make an open profession of them, as having received them by tradition from the holy fathers; and they who entertain contrary sentiments, are in a dangerous and pernicious error. Moreover, in the fury which possesses them, they impudently speak against our orthodox confession, and against the Greek Church, as ١٠٠ "Bartholomew of Heraclea. " Metrophanes of Cyzicum. "Neophite of Nicomedia." REVIEW OF NEW PUBLICATIONS. On Terms of Communion, with a Button and Son. London. 1815. 1. It is impossible that a production from the hands of an author so esteemed as Mr. Robert Hall, can be otherwise than interesting, however confined its range, or slight its texture. Although, therefore, the publication which makes the subject of this article is scarcely more than a pamphlet, and thoughnit respects questions of private economy among that society of Christians of which Mr. Hall is a member, yet we should not conceive that some notice of a work proceeding from such a quarter could in any event be considered as im THE grounds on which a publication is entitled to notice may be compared to those on which individuals gain rank, in a state. Nobility is acquired either by services, by office, or by birth. A book, in like manner, may attract attention, either by its intrinsic excellence, which answers to the nobility of merit; by the magnitude and pub-proper. In perusing it, however, lic importance of the subjects, it undertakes to treat, which give it a sort of official dignity; or by the great name of its author, which may be considered as constituting a species of hereditary honour. we have found that the ability with which it is written, and the comprehensive and principled manner in which it discusses its subjects, invest it with valid titles to respect, independently of the reputation of the author; or, if we may resume our metaphor, that, besides its derivative patent of distinction, it possesses a nobility both of merit and of station. It is one incident of en eminence, and a very unfortunate one, that it consecrates imperfection. Blended with the reasons which we have already given for noticing this work, and which are altogether favourable to it, we have another of a different character. The course of disquisition has led Mr. Hall to make some observations on the formularies of the Church of England; observations which seem to us to involve a very inaccurate view of the doctrinal peculiarities of that church on a point of great importance. The probable currency of the work, and the authority of the writer, cannot fail to accredit his misrepresentations, most unintentional as we know them to be; and the effect will be aided by that which is one of the chief ornaments of this controversial essay, the spirit of charity and amenity, by which it is evidently informed and animated. It will not, therefore, we trust, be considered as evidencing a morbid sensibility to aspersion, or construed into a jealous anticipation of hostility, if we are forward to vindicate the Establishment from the erroneous imputations alluded to; while, at the same time, we hope to consult the demands of our common Christianity by avoiding, in the few remarks we shall offer on the subject, every degree of acrimony or violence. We may add that, in the interesting and valuable reflections, with which Mr. Hall intersperses his work, on the general question of toleration, there are some "positions taken," which we would not pronounce impregnable, and on which we are desirous of bestowing a few remarks. In touching on the matters controverted among the Baptists themselves, a stranger is bound to use peculiar caution and tenderness. The opinion of an impartial judge, indeed, might be valuable to the parties engaged, if he were in other respects qualified for his office: but it can seldom happen that a voluntary intermeddler possesses the necessary knowledge; and, wanting this, not only will his interference be officious, but it may inflict painful wounds on the feelings of those to whom the combat is far other than a matter of rhetorical amusement: white, at the same time, it can very little contribute to promote the discovery, or enforce the conviction, of truth. For ourselves, as to what imme diately concerns the local question at issue, we acknowledge that our principal information has been derived from the pages of the work before us. To deliver ourselves, therefore, with dogmatism on any part of the dispute, would be at once impertinent and, to all the purposes of decision, ineffectual. Yet we do not conceive ourselves wholly precluded from suggesting such considerations as may occur to us, provided it be done with deference and delicacy; and should we appear to swerve from the precise line of this condition, or should the sentiments we hazard, even where they are becomingly stated, prove crude and fortuitous, this previous notice of our limited competence may, we trust, operate as an apology by anticipation, and prevent the offence which might be given by the bolder ignorance of a self-satisfied intruder. The nature of the points in controversy will be very clearly conveyed to the mind of the reader by the statement of Mr. Hall him. self, although one part of his representation involves an assumption, the correctness of which we shall afterwards presume to question : "Few of my readers probably require to be informed, that there is a class of Christians pretty widely diffused through these realms, who deny the validity of infant-baptism, considering |