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in him, who is unchangeable: and trust in his righte ousness, which can never fail thee. In a few moments more thou wilt see these glorious truths of his person and offices, which men have treated on below, and which below thou hast faintly believed, to be the brightest beams of that eternal majesty, with which the Lord thy righteousness is surrounded above. Thou wilt then be astonished at the coldness and languor of the warmest heart which ever thought of Jesus in this world, and be surprised-though surprised with joy-that neither the half nor a thousandth part of the truth, respecting his dignity and work, could on earth be possibly told thee. O, how wilt thou sit down among the blessed, and chant the praises of that dear Lord, who not only brought thee out of darkness into marvellous light, but raised thee up to a throne of glory, perhaps above the highest angels in heaven! How amazing, that a poor, sinful, dying, corruptible worm should be so prized by the Almighty as to engage him to spare nothing, not even his only begotten Son, in order to accomplish that wretched and rebellious worm's everlasting salvation! Who could believe it, if God did not speak it? Indeed, redemption is altogether wonderful from beginning to end. The works of God in the visible world excite our admiration: but this work of all his works the recovery of man by Jesus Christ-commands the endless astonishment both of man and angels. It was the last of his labours revealed to man, and it is the greatest which man can know. Say, then, with the apostle, "O, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For of him, and through him, and to him, are all things: to whom be glory for ever. Amen." -Serle's Hora Solitaria.

CHRISTIAN POLICY.—If every one in this honourable assembly would join together to promote Christian religion in its true notion, that is, peace and holiness, the love of God and the love of our brother, Christianity in all its proper usefulness, and would not endure in the nation any thing against the laws of the holy Jesus; if they were all zealous for the doctrines of righteousness, and impatient of sin in yourselves and in the people,-it is not to be imagined what a happy nation we should be. But if ye divide into parties, and keep up useless differences of names or interests; if ye do not join the bands of peace, that is, the king and the church, religion and the good of the nation, you can never hope to see a blessing to be the end of your labours. Remember the words of Solomon, "Righteousness exalteth a nation; but sin is a reproach to any people." But when righteousness is advanced in the hearts and lives of the nation, who shall dare to reprove your faith, who can find fault with your religion? God, of his mercy, grant that, in all your consultations, the word of God may be your measure, the Spirit of God may be your guide, and the glory of God may be your end. He, of his mercy, grant that moderation may be your limit, and peace may be within your walls as long as you are there, and in all the land for ever after. But remember, that since the honour and service of his majesty, and the peace and prosperity of the church, the perpetuity of our fundamental laws, public justice, and the honour of all legal authority, the advancement of trade, and the wealth of the nation, is your design; remember, I pray, what warranty you have to expect all this; no less than the words of our blessed Saviour; but it is on these terms, "Seek ye first the kingdom of God and the righteousness thereof, and all these things shall be added unto you." Amen.-Bishop Taylor, Sermon before Parliament.

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(For the Church of England Magazine.)

CHILD of the soft and vernal show'r,

Thou com'st to deck both mead and bow'r With flow'rets sweet and gay;

Yet often fickle is thy reign,

And storms beat loudly o'er the plain,
E'en like a wintry day.

Once more the tempest rages high,
And gathering clouds obscure the sky,
Bursting in sleet and show'r,-

Once more winds whistle in the breeze,
And rudely shake the half-clad trees
With winter's sterner pow'r.

Then, in an ardent blaze of light,
The cheering sun appears in sight,
With fleecy clouds around;

And scented airs perfume the gale,
And tender blossoms, fair and frail,
On ev'ry side abound.

The violet blue in shelter'd glade,
And primrose pale, lift up their head,
Lur'd by the fairy gleam;

And birds from airy mansions sing
Glad notes of praise to thee, O Spring!

And hail thy sunny beam.

We in thy fitful mood may see
An emblem of mortality,

Alternate shade and sun:
Now gaily smiling joy appears,
Now sorrow melting into tears;

And so our course we run.

But there's a world of cloudless sky,
Where grief shall never dim the eye,

Nor sigh escape the breast;
Where moons shall neither wax nor wane,
Nor suns arise to set again,-
'Tis an eternal rest!

ON SEEING THE MOON RISE. "The heavens declare the glory of God."-Psalm xix.

(For the Church of England Magazine.) ORB of the night! thy pale still ray

Gleams on the sleeping earth; Day's glories, which have past away, Proclaim'd thy gentler birth.

Clouds float around thee, and awhile

Thou'rt hidden from the sight;
Yet pass they o'er, and thou dost smile
Enthron'd in peace and light.

Thus the dark shades that cloud the soul,
And veil faith's radiant eye,
Shall melt beneath the high control

That spreads thy beams on high.

Pale is the outline of the trees
As mark'd by thy dim light,
And now the chill, autumnal breeze
Fans not the veil of night.

Season of thought! when the mind feels
A pure and Heaven-sent calm,
When o'er the spirit softly steals
A free o'erpowering charm:

A charm that leads the soul above,
His hand to recognise,

Who pours his bounteous rays of love
On earth as in the skies.

Orb of the night! when tempest-tost
Or calm, still shed thy ray,
Till thy bright influence be lost
In never-ending day.

Miscellaneous.

H.

SOCINIANISM OPPOSED TO THE Word of God.*— I contend, that the peculiar doctrines of Christianity,by which I mean, of course, the doctrines which are denied by Unitarianism,—are so inseparably wrought in the whole texture of the Bible, that it is impossible to detach them from it, and at the same time to leave any integral part of the original fabric. The book may be altogether altered, and thus virtually destroyed; but while a fragment of it remains unchanged, we possess an indication of the character of the whole. A minute portion of the frame of one of the gigantic inhabitants of a former world enables the physiologist to ascertain the magnitude of the body to which it belonged; and one unadulterated portion of the holy book would be unquestionable evidence of the mysterious and awful statements which pervade its pages. The light of saving truth may be obscured under the oppressive load of philosophy, falsely so called; but it will continue to be the saving light until it be totally extinguished. To use the language of an illustrious man, once himself a Unitarian preacher (Samuel Taylor Coleridge)," it appears impossible for any man to read the New Testament, with the common exercise of an unbiassed understanding, without being convinced of the divinity of Christ from the testimony of almost every page."

CHRISTIAN CONTENTMENT.†-Always bear in mind that God has appointed our station in life; therefore, be satisfied to get an honest bread "by the sweat of your face" in that station. Our almighty Redeemer, although rich, for your sakes became poor on earth, "that ye through his poverty might be rich." Even God's blessed and eternal Son, when he came "to seek and to save that which was lost," "had not where to lay his head." And the apostle Paul, who under

From a Lecture: "The Unitarian Interpretation of the New Testament based upon defective Scholarship, or on dishonest or uncandid Criticism." By the Rev. Thomas Byrth, M.A. (now D D.), F.A.S., Rector of Wallasey.-This lecture forms one of the Liverpool series already adverted to. Dr. Byrth treats his subject as a scholar and a Christian. We shall gladly make a more lengthened extract in a future Number.

+ From "The Due Observance of the Lord's Day: an Address to the Flatmen of the Weaver Navigation." By the Rev. John Davies, M.A. Liverpool, Henry Perris; Seeley, London. 12mo, pp. 24. This is a peculiarly valuable tract, and is well calculated for wide distribution among the lower orders, especially at the present time. The principles advocated are so truly scriptural, and the duties incumbent on all who are in the possession of Christian privileges so strikingly enforced, that its perusal can scarcely fail to have a beneficial effect on the reader. The enemies of sound religion and legitimate government are at work with full energy; and publications of the most noxious teadency are circulated on every side: it is the duty of the Christian to seek to counteract the evil, and to stem the torrent of atheism, under the designation of Socialism, and of rebellion under that of Chartism, which threatens to inundate the land.

went many trials and hardships, declared that "he had learned, in whatever state he was, therewith to be content." And where did he learn submission to his heavenly Father? From Christ, his Lord and Master, who "left us an example, that we should tread in his steps." Do you, then, pray for the same spirit, that you may be content with such things as ye have." While as parents and husbands you live at peace in your families, "as much as lieth in you, live also at peace with all around you;" remembering that Christ said to his disciples," a new commandment I give unto you, that ye love one another." Remember also that those who are faithful to their Master in heaven are mindful of the duties they owe to their masters on earth; while "fervent in spirit, serving the Lord, they are not slothful in business." Be diligent, therefore, in the discharge of each appointed duty; upright in all your dealings; always look upon your master's property as sacred, to be taken care of just as if it were your own, and even more so, because you are put in trust; and to be false to your trust would be very sinful in the sight of God, as well as disgraceful in the sight of man. In short, "honour all men; love the brotherhood: fear God, and honour the queen." "Obey magistrates and all in authority," as the Bible commands. "Meddle not with them that are given to change." In all your transactions remember these words of our blessed Lord: “Whatsoever ye would that men should do to you, even so do ye to them."

SCHEME FOR THE SABBATH. In the year 1755 when Dr. Johnson was 46 years old, he wrote in his journal the following scheme for Sunday, having lived (he says) not without an habitual reverence for the Sabbath, yet without that attention to its religious duties which Christianity requires:-1st. To rise early; and, in order to it, to go to sleep early on Saturday. 2d. To use some extraordinary devotion in the morning. 3d. To examine the tenor of my life, and particularly of the last week; and to mark any advances in religion, or recessions from it. 4th. To read the Scriptures methodically, with such helps as read books of divinity, either speculative or practical. are at hand. 5th. To go to church twice. 6th. To 7th. To instruct my family. 8th. To wear out, by meditation, any worldly soil contracted in the week.Boswell's Life of Johnson.

THE RACE-COURSE.-No where does the demoral

ising tendency of inhumanity to animals appear to have such a wide-spread influence amongst all classes as at the race-course, with its vile accompaniments of betting, gambling, swearing, fighting, lewdness, and intoxication, as if when men agreed to commit one sin, they opened the door to every other. Let us then put a stop to this system of legalised and fashionable cruelty; and we may hope that many of its bad consequences will depart also. If it be argued in favour of races, that they have been publicly allowed from the most ancient times; so also, we reply, were other amusements now confessedly unbecoming a Christian people-such as the fighting of gladiators, and combats with wild beasts.-Note to Whytehead's Essays on the Claims of Christian Philanthropy.

TO CORRESPONDENTS.

Will our friends oblige us by not writing on the character of Lydia (Acts xvi.)? It is surprising how many articles we have received within the last few weeks on that subject, which, however excellent in themselves, are of course useless to us.

London: Published by JAMES BURNS, 17 Portman Street, Portman Square; W. EDWARDS, 12 Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country.

PRINTED BY

ROBSON, LEVEY, AND FRANKLYN, 46 ST. MARTIN'S LANE.

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THE FOLLY AND DANGER OF AN ATHEISTIC

SPIRIT.

BY THE REV. T. WHITE, M. A.,

Rector of Epperstone, Notts, and Incumbent of
Welbeck Chapel, London.

II.

PRICE 1d.

I fill heaven and earth? saith the Lord." Miserable indeed would be our condition, were it otherwise. If God's all-seeing eye did not behold us-if his all-powerful hand did not sustain us, we could not continue in existence, much less enjoy happiness of any kind. Are we sufficient to ourselves? can we control the material elements, or regulate the course of nature? Does the sun shine by our permission, or the earth yield her increase according to our pleasure? Let the action of Providence be suspended for a moment; and the planets would rush from their orbits, the whole frame of the universe would be dissolved, chaotic darkness would return, confusion and misery would usurp the place of order and happiness. But, even if what we call the course of nature should continue uninterrupted, where would be our security from moral evils? what could such

It is surely folly to be ignorant of what it most concerns us to know, when we have abundant means of knowing it. Not to know God, is not to know Him on whom we entirely depend for existence and for happiness. This would be a great evil, even though guilt were not contracted. But surely it must be atrocious guilt to close the eyes to the discoveries of himself, which God has so compassionately vouchsafed. Our Lord with reason says, "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." Here indeed we have the true secret of athe-frail and feeble beings do without an almighty ism. Men are unwilling to know God, because that knowledge must condemn them. They wish to exclude him from their thoughts, because they know that he must disapprove their conduct. They would, if it were possible, overturn his throne, or even annihilate his being. But because they cannot do this, they strive to forget it. They strive to persuade themselves that he does not observe their conduct; that this world and its concerns are too insignificant to attract his notice, and that, amongst the infinity of beings that he governs, they shall pass unobserved, and their evil deeds unpunished. But they wilfully forget his questions Am I a God at hand, saith Jehovah, and not a God afar off? Can any hide himself in secret places, that I shall not see him? saith the Lord. Do not

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VOL. VIII.-NO. CCXI.

and ever-present Guardian? When we behold the ferocity of some of the brute creation, and reflect that not only should we be exposed to their assaults, but perhaps to those of beings of a higher intellectual order, who might, unless restrained, exercise over us the most cruel tyranny, must we not wish for some better security than our own devices can afford? Under such circumstances, our existence during the few short years of our abode on earth must be devoid of comfort and full of terror; but what must be our views with respect to another state of being? Could we he content to go down to the grave in ignorance of what lies beyond its confines? could we be content to abandon the bright prospect which the Gospel affords, for the wretched uncertainty of atheism? Surely it must be

(London: Robson, Levey, and Franklyn, 46 St. Martin's Lane.]

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the height of folly and of guilt to make such a choice!

But suppose, for a moment, the fact established that there is no God-no Providence no hereafter. How deplorable must be the condition of society! Society!-I know not how society could continue to exist under such circumstances. If all the restraints of religion were abolished-if that remaining fear of God which lurks in the bosoms even of those who are least disposed to serve him, were entirely done away, how fearfully would the passions of mankind break loose! -how would lust, and avarice, and worse than bestial ferocity, rend in pieces every social institution, and pollute every scene of domestic life! An end would at once be put not only to the refinements and enjoyments of civilized intercourse, but even to every art and every possession which makes our condition preferable to that of the inferior animals. The strong would soon destroy the weak, the crafty would prey upon the unsuspecting, every man's hand would be against his brother; and, as there would be no bond of union for mutual defence, there could be no protection from government or from association; each must for a little time defend himself as best he could, but all would soon perish in extremest misery.

So conscious are even the ungodly that something is necessary to restrain the corrupt appetites and passions of mankind, that even those who hate the true religion are compelled to invent a kind of religion for themselves; they have their oaths, by which they attempt to bind the conscience; they have their means of exciting superstitious terror. Some motives they feel they must have to restrain men when unobserved by others, and when the hand of human power cannot be fixed upon them.

I maintain, then, without scruple, that not only must he be a fool who says in his heart there is no God, but that he must be a yet greater fool who wishes that there were none; and who, to release himself from his power, would be content to forego his benefits. On the subject of these benefits I can only speak with the utmost brevity. But I beseech my readers to consider how much they would lose, not only if there were no God, but even if God were different in character from what he has himself declared to us. Contemplate his own declaration, "God is love." Contemplate that astonishing proof of his love, his giving his only-begotten Son to come into the world and die for sinners; contemplate the amazing means that he has devised to repair the ruin which sin has introduced into his fair creation. Consider the gracious invitations which he makes to you to

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be reconciled to him, and become once more his beloved children. Listen to his assurance that he is willing not only to pardon your sins, but to deliver you from their power and pollution, to restore your fallen nature, to impress once more his own image on your souls. Surely, if such tidings were now for the first time proclaimed, they would be enough to make our hearts leap within us. But we are grown familiar with them; familiar with the words, but not the spirit of the doctrine. With by far too many of us Christianity is a name and profession, not a vital principle. Be assured, however, it must be everything or nothing. It must either be renounced as a delusion, or accepted with the warmest affections of the heart, if we make any pretension to reasonable or consistent conduct. That it is a delusion, none can prove; nay, that it is pre-eminently the truth, has been established by the fullest evidence, and will be joyfully acknowledged by every sincere inquirer. If, then, we desire to possess true wisdom, instead of giving ourselves up to the basest folly, let us receive this wisdom which is from above. It will promote our happiness in time, as well as in eternity. Believing in God, as our reconciled Father in Christ Jesus, we shall enjoy the sweetest peace and consolation. We shall be able to repose with perfect confidence on his everlasting love; we shall be enabled to support with constancy the troubles of this changing world; we shall have joy in the approach of death, and shall look beyond the grave with a hope full of immortality. What rational being would exchange such a condition of mind for the darkness of scepticism, or part with the hopes that he might be released from the restraints of religion? No. It is the fool alone who can wish that there were no God; it is the fool alone who could wish to throw off his dominion. The truly wise will rejoice in the contemplation of his infinite perfections, which are all exercised in behalf of those who love and serve him, and will be ready exultingly to exclaim, "This God is our God for ever and ever; He will be our guide unto death, and our portion in eternity."

PERSONAL SELF-DENIAL.* THAT every one of us, feeling it our duty to give, should deny ourselves a trifle for God's sake, that we may have whereof to give-that every one of us, the older and the younger, the richer and the poorer, should deny ourselves some personal indulgence or needless luxury, should check an idle fancy, or break off an idle habit, or curtail an unnecessary expense of some kind or other, so that on an average we may save, by little acts of personal self-denial, one shilling,

From "An Address on the Principles and Practice of Christian Almsgiving. By the Rev. F. G. Hopwood." London, Hatchards. 12mo, pp. 27. It contains many excellent hints worthy of serious consideration.

or sixpence, or threepence, or a penny, a-week; perhaps not week by week, but so that, take one week with another, it may on an average amount to such sums as these ;-this is not much surely to ask Christians to do for Christ's sake, and for the sake of the perishing souls around us. Taking the history of the poor widow for our guide, it seems we might ask them to do more: yet if the whole of every large congregation would only do this, we should have abundant means in our hands for godly purposes, whilst, as I have said, every penny would have come in from an exercise of Christian principle.

It will be remembered that a weekly saving for charitable purposes is in accordance with the injunction of Scripture: "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him" (1 Cor. xvi. 2); and a return to this primitive practice, whilst it would prove effectual in increasing our means, would also have a direct tendency to keep alive a constant sense of the duty of "giving alms of our goods."

Let no one hastily object to this plan, that it is impossible. I ask the objector," Is it impossible for us to deny ourselves some trifle for God's sake?" Let not such a thing be said by those who profess to be followers of Christ; and if we look at the matter practically, we shall see that it is not impossible-quite the contrary; and that if there be a difficulty, it lies only in our own will and disposition to set about it. There are so many occasions on which we might, if we chose, save a threepence, or sixpence, or a shilling, by self-denial, that it would occupy too much space to name them; neither would I for a moment presume to judge in individual cases, what a person can or cannot, ought or ought not, to deny themselves. As to particulars, every one must freely exercise his conscience in the matter; it rests between him and his God; nor is it, generally speaking, a question on which one man is able properly to judge for another, because what is unnecessary to one man, in one situation of life, is quite necessary to another man in a different situation of life; and, again, what might cost one man much of self-denial, another man might give up without ever feeling it at all. Still, to point out what I mean, a few general instances may be given of the sort of things in which many may save by a little personal sacrifice of comfort, pleasure, or sensual indulgence. In travelling, for instance, many a man might save a considerable sum yearly, if he would only consult somewhat less on his journey his comfort or his pride. Take the idle, vain amusements, for which we pay so willingly; take the useless trifles which we buy so frequently; what I ask for in God's behalf might be saved here in countless instances. Again, take the article of dress, and when we are making our purchases, let us remember God and the poor, and buy what is more plain, simple, and useful, rather than what is more fine and new, showy and expensive; and we cannot deny that in the purchase of a few yards of ribbon, or a pair or two of gloves, we might save what my plan requires for a fortnight's charity. Take the article of living, of eating and drinking, and such-like indulgences, and do not let us dare to tell God we cannot curtail what we unnecessarily spend upon ourselves, when for mere indulgence-sake, and often vicious indulgence too, men sit down and consume in liquor as much in two hours, as would answer the demand I make for two months' charity: let the richer man give up some of his wine or spirits every week, let the working man give up one quart or two of beer in every week, and the thing is done, all that is asked for is accomplished. This may serve to shew that the plan suggested is not impossible; it may be unpalatable to self-indulgence, but it is not impossible to self-denial; all we want is the will-we can do it if we like, and I am quite sure Christian people will, when the thing is laid before

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them in a practical form, and when there is such crying necessity for Christian exertion. And the crying necessity that does exist is a material point in this case. If no such necessity existed,-if our means were more than enough to carry on in the greatest efficiency all our Christian objects, instead of being, as they are, most miserably deficient,-there might seem some excuse for persons who, in apparently innocent trifles, devote to themselves what God in that case would not stand in need of; but when it is objected to such suggestions as those above, that surely we are not called upon to descend to such trifles as these, and that it would be ridiculous to do so, it may be answered with truth, that the necessity of the case is such that we are called upon to attend to every such trifle. question whether, under present circumstances, we are not called upon to do something more still, as the poor widow did, and to give up some of the very necessaries of life; and I should answer to all such objections, that I cannot reconcile it to my conscience to spend money, however small the sums, upon my own personal indulgence, whilst I know that hundreds of thousands of souls, both at home and abroad, are left, for want of exertion on our part to assist them, in the most deplorable state of spiritual destitution. The greater portion of our lives, moreover, is made up of trifles; and the great test of religious principle, to my mind, is in what are called trifles, in the small everyday occurrences and opportunities of ordinary life. When any part of our means is spent in vicious indulgence, of course no one can question that the sooner we deny ourselves that indulgence, and apply what we save thereby to God's service, the better.

And here I should wish it to be observed, that what I ask is personal self-denial. It is very far from my desire to establish such a spirit as that of the scribes and pharisees of old, who said to their fathers and mothers, "It is a gift, by whatsoever thou mightest be profited by me," making a pretended gift to God an excuse for withholding assistance to their needy relations. What I ask for is not illiberality towards others, nor the giving up Christian hospitality, but denying something to ourselves, something which regards our own selfish gratification or indulgence; not denying ourselves that which will affect the wants or innocent wishes of others, but that which touches our own persons, our own personal habits and desireswhich we indulge for our own sakes, not for the sake of others. Neither is it wished to interfere with that which is now laid aside for children, or sick-clubs, or to put into savings-banks, or for time of want; nor, indeed, will my plan do so, since all I ask for is that which, but for this proposal, would not, for the most part, have been in existence at all at the end of the year.

My plan, it will be observed, does not ask for that, the giving of which costs us no sacrifice and no selfdenial; it does not ask for that which, after affording ourselves every gratification and indulgence, we still have above what we want: my object is to inculcate the duty of giving up something that we do want for Christ's sake, and therefore we should raise a fund for the most part entirely new.

RECEIVE NOT THE GRACE OF GOD IN VAIN.
A Sermon

BY THE REV. J. S. HODGSON,
Curate of Castle Combe, Wills.
2 COR. v. 1.

"We then, as
as workers together with him, beseech
you also that ye receive not the grace of God in vain.”
THE Being with whom St. Paul in these
words claims the glorious privilege of being

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