but just made up, when Thomas Pickering came in : there was a flush on his countenance which told me at once that he had been drinking; and as I looked upon him, felt that he was come to be my guide to some dreadful catastrophe.

"My thoughts of that night I have never forgotten, and never shall forget as long as I live. A superstitious awe came over me, and I felt that we were bound together in some mysterious manner for ever!

"He sat down on one of the few chairs that were left us, and looked at me with a gaze that made me tremble. I moved my seat to avoid his glance, but I could not keep away. I felt like the bird, when arrested by the serpent's eye, which is said to be unable to escape. I looked at him again his glance was brighter and more fixed; it seemed as though it had penetrated my heart. I rose up, and walked about the room; but it would not do, for even when my back was turned towards him, I saw him still.

"I then bethought myself of what had taken place in my mind just before; called to mind the resolution I had formed; and gradually worked myself up to the same feelings I had entertained before he came in. Once or twice my conscience seemed just to move, and to warn me against taking a step which might be irretrievable; but the suggestions were feeble, and soon smothered. I returned to the table by the side of which Thomas was sitting, drew up my chair opposite to his, and commenced the conversation, (for hitherto not a word had escaped either of us.) "You are come,' I said, 'to tell me of something you have planned for both of us to do.'

"He started, and asked with astonishment,- Who told you this?' 'Never mind,' I replied, "I know it, 'tis a deed of danger and of darkness, is it not?"

"He did not answer, and a long pause ensued, when I continued: Fear not me, my resolution is formed; I am ready to go with you to death or to

!' His answer was fearful, I dare not now

repeat it; but he told me to send for some spirits, and then he would declare his plans.

"My wife was from home; she had gone during the day to the house of an early friend to crave assistance, and was not yet returned. I was therefore

obliged to go for the spirits myself, (for she was usually employed in these errands.) Accordingly I put on my hat, and taking the money Thomas gave me for the purpose, I went to the nearest public house, and returned with a bottle of gin. We drank a portion of it before Pickering would tell me the plans he had formed; at length, when we were both greatly excited, it came out, we were to go that very night and rob my wife's father!

"The disclosure caused in me little feeling; I was scarcely surprised. In fact, I was so wrought up by my feelings, and the liquor I had drank, that I was incapable of astonishment, and was prepared for anything; and so I entered at once into his plans. As soon as we had finished the bottle of spirits, we sallied forth Thomas had brought with him some of the keys of the house, of which he had become possessed during the day; he had also with some other implements, which he said might be wanted to accomplish our purpose.

"The night was dark and tempestuous, and as the wind came rushing along the narrow streets through which we were passing; strange noises seemed to be flying on the blast, and the fitful sounds as they came, appeared to me as the voices of invisible fiends, who were cheering us on to our fate. After a long walk, and threading several streets and alleys, which we did with great caution, looking around at every few steps we took to see that no one was following us, we arrived at length at Mr. Ellis's house."

(To be continued.)

THE BISHOP OF EXETER'S LETTER TO THE CHURCHWARDENS OF FALMOUTH.

(From the English Churchman, July 20, 1843.)

[We desire attention to the following dignified and forbearing reply of the learned Bishop of Exeter to a memorial addressed to his Lordship by a portion of the inhabitants of Falmouth and we have only to observe that to every absurd and idle, not to say wicked, objection made to what is called Puseyism, answers may be given as pregnant and satisfying as those here given by the Bishop.ED. C. M.]

Bishopstowe, Torquay, June 30, 1843. GENTLEMEN, I yesterday received a packet, containing a letter from you, a copy of resolutions passed at a meeting convened by you, and a memorial numerously signed by persons calling themselves "The congregation of the parish church of Falmouth," which memorial states that "within the last twelve months various alterations have been introduced in the mode of celebrating service in their church, which, in their opinion, in a great measure destroy the beautiful simplicity and spiritual character of the reformed religion, and assimilate the ceremonies of our Church to those of the Romish hierarchy." The memorialists, therefore, pray that I will examine into those recent changes, and issue such directions as shall induce the rector to restore the services to what they were before he commenced his ministry among them."

66

The memorial states no particulars of the charges into which it prays me to examine. But the resolutions enumerate certain matters, designating them as "grievances," into which I proceed, as requested, "to examine."

They are as follows:

"1. The chanting of Amen- of the Psalter of the Creeds."

"2. The repeated bowings to the altar."

"3. The display of sacramental plate thereon." CHRISTIAN MAGAZINE, No. XXIV.

VOL. II.-Q

Of the first of these things, the chanting, one of the resolutions states, that "it has rendered the Psalter and the Creeds almost unintelligible to the congregation,” that is, to the memorialists, "and especially to the poorer and juvenile members thereof."

Now this is to me, I frankly avow, very surprising. Psalms are spiritual songs, and therefore it surely is fit that they be sung or chanted, which I need not say is only a simpler mode of singing, and in which even those who have no skill in music may join. The psalm which precedes the rest in the morning prayer commences, as the memorialists well know, with the words, “O come, let us sing unto the LORD." The Apostle Paul had no apprehension that singing made the matter sung unintelligible, for, after saying to the Colossians, "Let the word of CHRIST dwell in you richly, in all wisdom," he immediately adds, as a mode of effecting this, "teaching and admonishing one another in psalms and hymns and spiritual songs, singing

with grace in hearts to the LORD." Accordingly,

your

the Church of CHRIST, in the earliest and purest ages, was in the habit of doing what the Apostle enjoined ; the singing of psalms, especially the Psalms of David and the other inspired psalmists, was always a large portion of the worship of GOD. Our own Church, at the Reformation, followed the course presented in Holy Scripture, and pursued by the primitive Church, without being afraid of doing this because it was also done at Rome. Nor did the apprehension of thus making "this part of the service unintelligible" even occur to them. For, in prefixing the rubrical directions for the performance of this part, they expressly say, "these shall be said or sung." Now, what Cranmer, Ridley, and other martyred fathers of the Reformation who composed our Liturgy permitted in plain terms, and sanctioned by their practice, I can hardly be expected to forbid, as rendering the service "unintelligible." If, indeed, the congregation at Falmouth differ herein from the congregations in other towns, not superior to it in intellectual advancement or general refinement,

and happens, from whatever cause, to dislike chanting and will be content to ask their rector to gratify them by discontinuing it, and shall do this in a tone of ordinary courtesey and kindness, I cannot doubt that he will most readily comply. If he will not (which I do not anticipate as possible) they may then very reasonably call on me to interpose.

Under this head of chanting, I had almost forgotten to notice Creeds, (I do not forget, but absolutely refuse to notice the Amen.) Now, the Creeds are already fully understood, or supposed to be understood by those who recite them, whether they be said or sung. The chanting of Creeds, therefore, cannot reasonably be an objection as "rendering that part of the service unintelligible." I turn to other matters.

2. The next is the frequent "bowings to the altar." These bowings may or may not be proper; and you give me no intimation whatever which may assist me in discovering in which description they are to be placed.

They may be merely those bowings which are commanded by the 18th canon of 1603, which command, with the annexed reason, I here subjoin for the edification of yourselves and of the other memorialists.

"When in time of divine service the LORD JESUS shall be mentioned, due and lowly reverence shall be done by all persons present, as it hath been accustomed ; testifying by those outward ceremonies and gestures, their inward humility, christian resolution, and our acknowledgment that the LORD JESUS CHRIST, the true and Eternal SON of GOD, is the only Saviour of the world; in Whom alone all the mercies, graces, and promises of GOD to mankind for this life and the life to come, are fully and wholly comprised."

That the reverence here enjoined was indeed accustomed is manifest from the 52d of the injunctions of Queen Elizabeth in the first year of her reign (which injunctions were subsequently recognised in an act of parliament,)"That whensoever the name of JESUS shall be in any lesson, sermon, or otherwise, in the church pronounced, due reverence be made of all