"dead indeed unto sin, but alive unto God," | endeavour, by following the directions, and if you hope to obtain the reward, viz., admittance into the presence of Jehovah. obeying the precepts of that law, to become what it is intended to make us. Still all the endeavours of human beings to obey the law in its fulness are weak and imperfect; when we have all that we can, we are unprofitable servants; but we have the unspeakable comfort of knowing that Christ has said, My grace is sufficient for you; however you may fail, yet the assistance of the Holy Spirit, which I will shed abroad into the hearts of my faithful and conscientious followers, will enable them to contend against, and overcome sin, not only in the heart, but in the life; through faith in me they will conquer and receive the reward. No man living can be free from temptations to sin, because all sin every day; but there may be the wish and the endeavour to avoid sin. Out of the heart proceeds all sin-there it is first formed, and there it becomes mature, until it terminates in wickedness. Sin is peculiarly the deformity of the soul; it takes away from it all likeness to its heavenly Giver: it has marred the body, because whereas, before disobedience, the body of man was glorious, now, it is not so; before it was uncorrupt, now it is the prey of worms; before it was free from pain and sickness, now My Christian friends, wo commemorate it is subject to all these; it was then admitted this day the completion of our redemption, into the presence of Jehovah, now it cannot by our Lord and Saviour Jesus Christ. stand before him until it has passed through He had completed the expiation for sin, by the grave as the purifier of corruption. Sin the sacrifice of himself upon the cross; he has does more; it draws the soul's love from God, risen from the dead not only to prove that he it fixes it upon the fascinations of pleasure, was Messiah, and that the religion he taught and endeavours to satisfy it with its enjoy- was from God, but also to establish, by inment. It renders it completely unfit for the disputable testimony, that all shall rise again company of angels, and the spirits of the just from the dust of the ground, as he himself made perfect; for how can an unclean thing did, and thus became the first fruits of sort with that which is pure? how can he them that slept: all shall come forth at the who has heaped up defilement, be capable of great day of account, some with improveentering upon the joys and happiness of those ment of talents entrusted, others with neg whose desire has been after holiness? It holds lected ones; those who have improved will out to us the enjoyment of happiness, but it be rewarded, but those who have neglected falsifies all its promises; for the moment its them will be punished. The nature of the apparent happiness is conferred, that same reward or punishment we cannot, in our premoment regret and remorse, and sorrow and sent state, understand, but we may be sure misery, have their commencement. Surely that he, who lives most to God upon earth, you will wish to be "dead" to these things, who endeavours most to be obedient to his that is not to follow them, and when the law, will become more in nature like God, wish is once formed, you will endeavour to and consequently will enjoy more of the hapescape from its toils and temptations. Still piness which the presence of God will conhuman nature is weak, sin is crafty, and temp-fer; while he who neglects this will be untations are strong, and if we depend upon our- able to enjoy any portion of it. And the selves for victory, we shall most certainly fail. more we become like God, "pure and perBut then we should "live unto God," or fect" while we live, the greater glory shall we have the wish or endeavour so to do. To enjoy in the heavenly mansions. Therefore, wish to live unto God, is to desire to become my beloved brethren, let me exhort you, like him in holiness and purity. The desire the words of St. Paul, "be ye steadfast, imof man, before the fall, was directed to God, movable, always abounding in the work of all his thoughts were to God ward, and the Lord," which is the preparation of the all his actions in obedience to him. And soul, in the exercise of religious principles, now, to enjoy real happiness, our desires and of the body, by the exercise of religious and thoughts should be directed to God, and conduct among your fellow creatures in every if so, then our actions will be in obedience to station and occupation of life, for the inhe his law. We confess that God has given a ritance of the eternal world. Religion-I law, which is holy, just, and good; and con- mean faith in Christ for salvation, resequently, that those who have been jus-pentance for sinful actions, and humility in tified by faith in Christ, are obedient to it, the sight of God-is consistent with every will pursue holiness, and at length be business, transaction, and duty of this world, pronounced good by the Author of it. and he is the best member of society who is And as we cannot enjoy the presence of the most determined and decided Christian. Jehovah, without having become holy, just, Let me add but one word more. All that is and good; if we desire the happiness of hea- said or written upon religion will be as water ven, we shall not only wish to become so, but spilt upon the ground, unless it have effect in upon the heart. That you must cultivate according to God's law and command, and in the way he has pointed out to you, and the conduct of the life will prove the sincerity of the profession, and at the great judgment day, when the secrets of all hearts shall be revealed, will witness for you a good testimony. Then you will be admitted into the full enjoyment of your reward, and live in perfect felicity with your God and Saviour for ever. SACRED POETRY. BY JAMES CHAMBERS, ESQ. No. VIII. "If I were a nightingale I would sing like a nightingale, but, since I am a man, I will sing the praises of God."-Saying of a Heathen. THE merits of Crashaw's paraphrase of the Dies Ire will be best seen by comparing it with the original, of which I subjoin a few verses : Dies Iræ, dies illa, Hear'st thou my soul what serious things Shall cry "We come, we come," and all Oh, when thy last frown shall proclaim O hear a suppliant heart all crush'd, And crumbled into contrite dust; My hope, my fear, my judge, my friend, Roscommon uttered the two last lines the moment before he closed his eyes in death. Crashaw's version of the 137th Psalm is eminently beautiful and pathetic. On the proud banks of great Euphrates' flood Our harps, that now no music understood, While unhappy captived we, Lovely Sion, thought on thee. They, they that snatched us from our country's breast, In Hebrew numbers, then (O cruel jest!) One of Sion's songs to-day." Sing! Play! To whom (ah!) shall we sing or play, Ah, thee Jerusalem! Oh, sooner may Of music's dainty touch, than I Of the "Paradise Lost" I have nothing fresh to say. In grandeur of conception, splendour of imagery, and magnificence of diction, it is, and, I fear, ever will remain, unrivalled. Any critique of mine would be merely a repetition or amplification of what has been already written by far abler pens. Addison and John son have pointed out its peculiar beauties, and in later days the laborious researches of a Todd, and the elegant disquisitions of Mitford, Coleridge, Channing, Wilmot, and many others, have been directed to the life and writings of "The blind old man, with his immortal story Of a lost Paradise." The fact of Milton's blindness during the latter part of his life-the period when he wrote his poem-is one of no small interest. It demonstrates the existence of that faculty, by which the true poet is ever, and especially in the sunny days of youth, treasuring up a store of images, thoughts, and illustrations, derived from an intimate acquaintance with nature, and hereafter to be embalmed in the music of immortal song. Many a youth who, through the bright summer's day, wanders in apparent idleness along the river's bank, or on the mountain's side, is half-unconsciously acquiring thought, and storing up emotions, which could only have been gathered when hope coloured the landscape, and cold reality had not as yet falsified the visions of fancy and imagination. And so it was with Milton. In early life he had loved to hold intimate communion with nature-to gaze on her face in sunshine and storm,-to listen to the music of her voice, whether heard in the gentle spring-breeze singing low melodies in the green foliage, or the winter wind roaring through the leafless branches of the forest. A thousand images of beauty were pictured on his mind, and when darkness obscured his bodily vision, he had but to evoke them from the cell of memory, and they again stood before him fresh and distinct as the moment when he first beheld them. In imagination he could yet wander by "Clear spring, or shady grove, or sunny hill."* * I cannot leave the name of John Milton without inviting any kind reader, whom these columns may obtain, to contemplate a scene which has often been vividly painted by my faucy, To criticise the works of the sacred poets from Milton to the present time, would be useless. Their writings are generally known, and to be found in almost every library. The principal ones, whose names occur to me while I am writing, are-H. More, R. Baxter, J. Beaumont, A. Marvell, J. Flavell, J. Dryden, Thos. Ren, J. Norris, Samuel Westley, sen., Addison, Watts, Parnell, Young, Blair, Cowper, Thomson, Hurdis, Grahame, Heber. Among the most eminent sacred poets of the nineteenth century when reading the half-inspired strains of his sacred muse; and never more so than when listening to the melodious song with which the third book commences. Truth drew the outline, though fancy filled it up. It was early morn, and the sun shone brightly through the casement, half covered with jessamine and woodbine, into a small room. A father and daughter were there. He was a venerable old man, and his locks silvered with age, fell over a forehead of remarkable expanse. The bible lay before his daughter, and she was reading to him from it. When she had finished the last verse, he knelt down, and, drawing her affectionately to his side, prayed in humble, but earnest words, that the Father of Lights would illumine his soul with celestial light, so that all his undertakings might tend to the promotion of his glory among men, and that, for the sake of him who groaned on the cross, he might be purified from sin, and dwell for over in his presence. After rising from his knees, he desired his daughter to leave him for a brief space, and then return again. Sad thoughts seemed to come over that venerable old man, as he sat alone in profound meditation. But when he raised his sightless eyes to heaven, and clasped his hands as if in earnest prayer, a heavenly smile irradiated his countenance, and the agitated brow again became calm. When she who had knelt with him returned, bearing flowers gemmed with pearls of morning due, the following lines were added, at his dictation, to a manuscript which lay on the table: Hail, holy Light! offspring of heaven firstborn, May I express thee unblamed, since God is light, Revisit'st not these eyes, that roll in vain Of nature's works, to me expunged and razed, THE ATONEMENT.*-Holy scripture, constant experience, and right reason, bring us to the same conclusion, that bringing out before our people the blessed message of atonement through the blood of Christ, is to be the leading feature of our ministry, if we would have it full of the great power of God. And now let us for a moment weigh the chief objections which have been urged against this truth; which is all the more needful because it is not only from men of a low and worldly standard, who seek thereby to justify a course of practice into which cold-heartedness has led them, but also from high and devout minds, that they have of late been heard. First, then, we are told, that the law of God's dealings and of our blessed Master's teaching, has ever been to reserve for some prepared hearts such wonderful discoveries. Now granting this assertion to the full, what does it prove? Nothing, we may see at once, unless it can be shown that the bearer of a message has the same discretionary power with him who sends it. The infinite wisdom of our God determines what shall be revealed, and what be covered; but we have no such discretion; we are simply bearers of a message, and woe unto us if we mar its clearness through any fancied rule of acting as our Lord has done. So that all such analogies are set aside at once: our rule is not what we think we gather from God's doings, but what we know that we receive from God's command; about which there can be little question. For even when reserving much himself, our blessed Master taught us, that "what he had spoken in the ear we were to proclaim on the house-top," that the time was coming when parables should no more wrap up the truth, but when he, through us, should show men "plainly of the Father;" when his apostles should preach in his name among all 'nations" pentance and remission of sins." Again, we are told that Christian antiquity did not so. Now there is a right reverence for Christian antiquity, which let no men withhold. But he that makes it into an idol, debases and dishonours what he seems to exalt, and he does make it into an idol, who sets it above any light or any truth which God has given to his church. Let it be our wisdom, indeed, as we have opportunity, to catch every ray that shone upon the earlier times; but if there be light, as doubtless there is, ever flashing out according to the church's need, from the great gift of living truth in God's holy word, let us not lose this, through a wilful refusal to believe that it is light, unless we find it expressly visible amongst them. But, further, we maintain that the clear and unclouded declaration of these great gospel-truths was the use of the best antiquity. Not to speak of him whose great care it was to preach that he could "take to witness" those amongst whom he had ministered, that "he had not shunned to declare unto them all the whole counsel of God," look to somewhat later times, and from amongst many take now but the single instance of St. Augustine. It is impossible to crowd any discourses, re * From "The Ministry of Reconciliation," a Sermon preached in the chapel of Farnham Castle, at the General Ordination held by the Lord Bishop of Winchester, Dec. 15th, 1839. By Samuel Wilberforce, M.A., Archdeacon of Surrey. Published by his Lordship's desire. London, James Burns, 17 Portman Street, Portman Square, 1840. Pp. 26. 66 more entirely full of reiterated statements of this blessed message, than he has done in almost every line of his sermons to the common people. He had known enough of the struggle of his own heart, and handled too carefully the consciences of others, not to know that to this golden key alone the inner recesses of man's soul will open. And surely his was the practice of the whole earliest church, which gave to every baptized person as his own inheritance, the rich revelations of the word of God, and the creeds of the church; which taught every such an one in Christ's words, with the full assurance of filial adoption, to address, nothing doubting, a reconciled God, as our Father which art in heaven." And this runs through all their writings. There is less formal statement, perhaps, of truth, less describing of religion; there are even many confused expressions, but withal there is very much of the reality of a healthy reconciled piety. Follow, then, boldly their examples. Look upon every soul committed to you as instinct with this great life-mystery. Believe that every one has a conscience to speak to-a deep-seated want of something far higher and greater than any of his miserable substitutes, with which, in his ignorance of his true rest and peace, he has been striving to satisfy his soul. Lift up before him the cross; let all your ministry be the bringing him as a sinner to a Saviour's blood; let this be the very front of your address; let it fill your own soul when you deal with his, and, as the "rivers of the south," the hardened hearts shall of God's mercy turn again." Settle it in your inmost conviction, that just as far as you are enabled to bring out before men this one central idea of Christianity, just so far do you, in God's name, command the homage of their souls; that in it is the strength of Moses's rod of the prophet's voice; that when it strikes the rocks must melt; when it speaks the streams must distil; that it is the satisfaction of that after which men's hearts have all along been thirsting; that there is a deep wisdom in simply acting on this word of God. Keep ever in view, as you look out upon your flock, the true cause of man's wretchedness and its only cure -separation from God to be done away through the blood of Christ. Carry this out as you would have your ministry prosper. Resolve in God's strength, that against the whispers of earthly wisdom you will ever close your ears; against the representations of false delicacy you will ever harden your face; against all substitutes of man's invention for this pure and simple gospel, you will ever testify, as did the saints of old, against the calves of Bethel, that this, and this only, will you know amongst your people, "Jesus Christ, and him crucified." HISTORY TEACHING BY EXAMPLE.-The storehouse, and the very life of memory, is the history of time; and a special charge have we, all along the scriptures, to call upon men to look to that. For, all our wisdom consisting either in experience or memory; experience of our own, or memory of others,-our days are so short, that our experience can be but slender. We are but of yesterday (saith Job); and our own time cannot afford us observations enough for so many cases, as we need direction in. Needs must we then ask the former age, what they did in like case; search the records of former times, wherein our cases we shall be able to match, and to pattern them all. Solomon saith excellently, What is that that hath been? That that shall be: and back again, What is that that shall be? That that hath been: and there is nothing new under the sun of which it may be said, it is new, but it hath been already in the former generations. So that it is but turning the wheel, and setting before us some case of antiquity, which may sample ours, and either remembering to follow it, if it fell out well; or to eschew it, if the success were thereafter. For example: by Abimelech's story, king David reproveth his captains for pursuing the enemy too near the wall, seeing Abimelech miscarried by like adventure, and so maketh use of remembering Abimelech. And by David's example (that, in want of all other bread, refused not the shew-bread) Christ our Saviour defendeth his disciples in like distress, and showeth that, upon such extremity, necessity doth even give a law, even to the law itself.-Bishop Andrews. Poetry. HYMN FOR SPRING. BY THOMAS DAVIS. (For the Church of England Magazine.) Would that the scene around us could impart And raise these dying feelings of the heart, Pure as the song which seraphim might own; THE HAPPINESS OF HEAVEN.* WHERE shall the weary rest? The child of sorrow, where? In Jesus' arms, for ever blest, Soon shall he banish care! When shall the sufferer's pain, The groan of anguish cease? In heaven the saints no more complain, But all is endless peace! When shall temptation's power No longer break repose? Which no disturbance knows! When shall this aching heart With every lov'd one dwell? *From the "Church of England Hymn Book." Compiled and arranged by the Rev. D. T. K. Drummond, B.A., and Robert Kaye Greville, L.L.D, Where is the blest abode Whence none shall ever roam? There, in the presence of our God, Is our eternal home! Lord, in that happy land From sin and sorrow free, Grant us among thy chosen band To live in joy with thee! REV. F. W. P. HUTTON. HYMN FOR THE RESURRECTION. (For the Church of England Magazine:) "He was raised again for our justification."-Rom. iv. 25. SEE the glorious Conqu❜ror rising, All-triumphant, from the grave! Gracious Jesus! how surprising, And how sure, his power to save! Hail! the hallowed morn that's beaming Cheers the day that sees him rise. Thee we hail with songs of praise; High to thee our hearts we raise ! Sanctify us by thy Spirit, Thou who hast the victory! Miscellaneous. T. C. No firm, but gentle rule, conciliate the respect and affection of his young disciples, while he enforces their obedience to his commands. Now it cannot be denied that there does not exist in this country any general system by which persons suited by natural capacity for the office of instruction are selected in early life, and carefully trained up to fill the important posts of masters in our schools. Till we have a sufficient number of well-organised training schools, we cannot be considered to have taken the first step necessary for the good education of the people. Let the masters be first well qualified, and then we may hope to deal with the other defects incidental to the system as they arise. From the Bishop of Salisbury's Sermon at St. Margaret's, Westminster-Oxford, D. A. Talboys. LAPLAND SUPERSTITIONS.-Their sale of winds to mariners is generally known, and afforded some profit to those who lived along the coast of the ley Sea. The charm which ensured the fair wind was contained in a rope with three knots. As soon as the first was untied, the purchaser might expect a slight breeze-on unravelling the second, the wind was to freshen; but if he ventured to undo the third, a gale would come on, and increase into a hurricane of such violence that the ship would be inevitably lost. The power to grant a particular wind was supposed to depend entirely on the nativity of the sorcerer. He had, it was said, absolute power over the wind that blew at the moment of his birth, and thus one was called the lord of the east wind, another of the west, and so on. That which they principally depended upon-their magical mummeries-was a drum, called amongst them kannus," or quobdas,' a bunch of rings called "arpa," and a hammer that served as a drumstick. One of these drums is still preserved in the cabinet of curiosities, in Copenhagen. 66 GOD'S ORDINANCES.-No man can administer to effect the ordinances of God but by God's own appointment; at first by his immediate appointment, and afterward by succession and derivation, from thence to the end of the world. Without this rule we are open to imposture, and can be sure of nothing; we cannot be sure that our ministry is effective, and that our sacraments are realities. We are very sensible the spirit of division will never admit this doctrine, yet the spirit of charity must never part with it. Writers and teachers who make a point to give no offence, treat these things very tenderly; but he who, in certain cases, gives men no offence, will for that reason give no instruction. It is by no means evident that the church hath ever recommended itself the more by receding from any of its just pretensions. Generosity obliges and secures a friend; but an enemy construes it into weakness, and then it never does any good.-Bishop Horne. *From "A Winter in Iceland and Lapland." By the Hon: Arthur Dillon: London. Colburn, 1840. Is it possible to read of such gross superstition without offering the heartfelt prayer that all may be brought to a knowledge of the truth as it is in Jesus? TO CORRESPONDENTS. We must entreat our poetical friends to have mercy on us We weekly receive as many verses as would fill a number of the magazine, and if they are not speedily inserted we further have letters of inquiry from the authors. We beg our kind corres pondents to believe that, if they are deemed suitable, their com positions will in due course (which, from the press of matter, can often be only after a considerable interval) certainly appear But to apprise all those who so favour us of the fate of their pieces, would really require us to keep a special clerk for the purpose. TRAINING SCHOOLS.-It has passed into a proverb with those who are best acquainted with this subject, that " as is the schoolmaster so is the school." system of rules, no superintendence, no books, will compensate for the want of due qualifications in him who must not be the mere mainspring of a machine, but the living principle of a living body. It is not enough that the schoolmaster have knowledge; for he needs also the aptitude for imparting it. It is not enough that his character be free from the imputation of the grosser vices; for he needs also, for the due discharge of his office, many of the highest positive qualities in himself, and the power of discerning and cultivating them in those under his care. He need have a heart imbued with true religion; for he is to train up children in the nurture and admonition of the Lord. He need have a character openly exhibiting the fruits of Christian faith, that he may, by kindness, discretion, and justice, by strict impartiality, by JOSEPH ROGERSON, 24 NORFOLK STREET, STRAND, LONDON. ERRATUM.-The notice to W. L. in the last part, should have been to W. L. W. London: Published by JAMES BURNS, 17 Portman Street, Portman Spuare; W. EDWARDS, 12 Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country. PRINTED BY |