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To whom, in the divine Unity in Trinity, and Trinity in Unity, three Persons and one God, be ascribed all honour, power, and praise, henceforth and for ever.

The Cabinet.

Amen.

up his life in defence of the faith which he | righteousness dwelling in us, renewed in all has thus delivered: "The church, though the fulness of his glorious perfection? 0, dispersed through the whole world to the come unto him, brethren, with humble, peniends of the earth, hath received from the tent, believing, loving, adoring hearts: come, apostles and their disciples, this faith in one it is his own full, free, gracious invitation, God, the Father Almighty, who hath made for all things are now ready-God the the heavens, the earth, the sea, and all things Father, ready with his pardoning love; God in them; and in one Jesus Christ, the Son of the Son, ready with his atoning blood; God God, incarnate for our salvation and in the the Holy Ghost, ready with his sanctifying Holy Ghost, who preached by the prophets Spirit. the dispensations of God, and his coming, and his generation of the Virgin, and his passion, and resurrection from the dead, and the assumption of our beloved Lord Jesus Christ in the flesh into heaven, and his coming from heaven in the glory of the Father, to gather all things together, to raise all human flesh, that so every knee in heaven, in earth, and under the earth, may bow (according to the good pleasure of the invisible Father) to Christ Jesus our Lord, and God, and Saviour, and King; and every tongue shall confess to him, and he shall execute just judgment on all things. Wicked spirits, and sinning angels, unjust, wicked, and blasphemous men, and those who have become apostates from the truth, he will send into everlasting fire; but upon the just and upright, and upon such as have persevered from the beginning in his love, or have been brought to it by repentance, he will freely bestow life everlasting, and surround them with eternal brightness" (Lib. i. c. 2).

look on the face of the whole earth, and trace the
PARENTAL INFLUENCE*.-How fearful, when we
present condition of its inhabitants back to their
original ancestors, and mark how, step by step, men
departed from God, is the responsibility of rightly
see, with broad and distinct lines, in every land, how
using that precious gift, the gift of children! We may
vast and extensive, how lengthened, how enduring is
the influence of the conduct of the parent on the
An infant
character and happiness of future ages!
born in New Zealand follows its cruel parents in
barbarism and cannibalism: an infant in China in-
herits the deceitfulness and ungodliness of Chinese
paganism; infants among Arabs, Hottentots, Ame-
rican Indians, are brought up in all the respective pe-
tries, and continue in them, unless God graciously
culiarities, vices, and miseries of their various coun-
interposes, with deepening darkness and misery. Yet
the original ancestors of all these, thus sunk in error
and wickedness, were the sons of one man, and had

equal advantages in the beginning, till parents led the
way in evil. Ham and his son Canaan departed from
the good ways of Noah, and so all Africa became de-
based. In one branch of the family of Shem, chiefly
through God's special interposition in the call of
Abraham, the church of God continued for 2,000

years; in other branches we see the issues of wickedness throughout the immense continent of Asia.

Such are the feelings with which it becomes us all to meditate on these awful truths. Brethren, as a dying, perishing man, speaking to like creatures with myself, I may not conclude, without exhorting you, by the mercies and majesty of our triune God, to keep stedfastly in view the end for which all the revelations of his perfections are made. O think not it is enough to make the orthodox confession, with the understanding or the tongue, unless the heart and life are habitually swayed thereby. Is the Father indeed God? Then think of the vastness of the divine love, which so loved the world, that he gave his only begotten Son, that whoso believeth in him should not perish, but have everlasting life. Is the Son very and eternal God? What then must be the evil of sin, which brought him down from his essential glory and slew him on the cross! O, what the value and efficacy of the sacrifice then made for the sin of the whole world! Is the Holy Ghost assuredly one God with the Father and the Son? What, then, shall hinder us from coming unto Christ, with his divine Spirit to bring us? What shall cast us down, with God freely offered to us as our From a Treatise on Baptism; designed as a help to the due Comforter? What shall keep us yet from improvement of that Holy Sacrement as administered in the Church of England; by the Rev. E. Bickersteth, Rector of holiness and heaven, with the Lord our Watton, Herts.

What a blessing was Abraham's piety to his posterity! And the inheritance of this is expressly assured to all the followers of the faith of Abraham; so that we see a similar blessing in the families of all who truly receive the gospel. The strength of vital godliness in every country is in those who were the children of pious parents, and the hope of the age to come is in their descendants. They, too, are made the vessels of mercy to bear mercy to others; and thus gospel blessedness spreads through those all around them. This accords with the revealed mind of God, who meets the deepest and strongest wishes of the human heart, yearning over our offspring, that they may partake lievers the same blessing s which they themselves enof our happiness, by assuring to the children of bejoy. By giving the sea of baptism, God also strengthens the faith of the parent, animates him to a faithful discharge of his momentous duties, and stirs promise, by his own faith and obedience to his everlasting salvation.

up every baptized child to lay hold of the covenant of

ASTONISHING PRIVILEGES AND DISTINCTIONS OF THE REDEEMED.-As the oil, which was poured upon Aaron, was so copiously poured as to run down to the "skirts of his clothing," so the unction of the

Holy One was so abundant, that from him, as the Head, it ever has, and ever will, run down to the meanest and weakest believers. It will run down even to those who seem to be as the lowest and most trailing borders of his garments. If the hem of Christ's garment was efficacious, through faith, to heal the diseased woman, shall not those who form a part of himself feel deliverance from the malady of sin, and be "partakers" indeed "of his holiness?" What an exalted creature, in this view, is the Christian indeed! What privileges is he born to share! What honour and dignity is he made to enjoy! That such a vessel, and such a vessel of clay, as he is, should be anointed with the holy oil of God's most gracious Spirit, and thereby be consecrated and "set apart for the Master's use," is an astonishing mercy, and points out for him a rank of exaltation and blessedness, which all the ability of man can neither comprehend, nor express. But that beyond this passive description of holiness and rest, the believer should possess an active share in Christ's administration and kingship, (for the "saints," among other things, "shall judge the world"); this affords a pre-eminence and a glory which neither the intellect of angels, without revelation, could have conceived, nor the eloquence of angels, without superior assistance, have described. How then should the humble believer's heart rebound with joy in the contemplation of the vast blessedness which awaits him! Surely this is wonder and love, indeed, beyond degree! Wonder without end to angels, and love without bounds to men. How should the praises of this adorable Messiah live upon each believing heart, and ascend from every redeemed tongue! The believer's very silence, as well as his voice, should praise him; and, when his tongue is not heard, his life should be more than eloquent, and declare, by the most convincing argument, the glories of his great Immanuel.-Serle's Hora Solitaria.

Poetry.

LAYS OF PALESTINE.

BY T. G. NICHOLAS.

(For the Church of England Magazine.)

No. VII.

"Ichabod. The glory is departed from Israel."-1 Sam. iv. 21.

MUTE is the harp, and hush'd the lay

Of Judah's happier hours,

No more the gales of freedom play

Around the joyless bowers.

No more within her festive halls

Rejoice the merry-hearted,
Now from those lone, deserted walls,
"The glory is departed."

The star, which gems the brow of eve,
Shines tranquil and serene,

As loth those favour'd shores to leave,

Where light and joy hath been.
Now wander on another strand

Her sons, from Zion parted,

Now from their own forsaken land
"The glory is departed.”

As lovely, on rejoicing wings,

Breaks forth the orb of day,

As blithe each feather'd warbler sings
To hail the welcome ray,-

As when in Judah's blissful eye
No tear of sorrow started,

To read, in each dissever'd tie,

"The glory is departed."

The Syrian maiden seeks the well
Her evening cup to fill,
The shepherd speeds his flock to tell
By many an echoing rill;
But Israel's race in sorrow bend,

From their lov'd mountains parted,
Without a guide their steps to tend,
"Their glory is departed."

But yet a happier, brighter day

Shall still their wand'rings bless, When issues forth, with healing ray,

The Sun of Righteousness,

To cheer the captive's darken'd cell,
To soothe the broken-hearted,*
Whose mournful plaints no more shall tell,-
"The glory is departed."

Wadham Coll.

LINES

(Written upon reading Archdeacon Wix's "Six Months in Newfoundland," in the Church of England Magazine, Vol. iii. page 149.)

A VOICE from the wild, wild hills

Of a bleak Newfoundland shore
Sounds forth-as the gushing of pleasant rills-
Sounds forth, to cease no more.

"Tis a tone of praise most deep

For a clime, oh! dread and drear,
Where nature sleepeth a chilling sleep
For half the long, long year.

But this day was bright above,

And the sun on the rigid snow
Shone fair and free as heavenly love
On the contrite heart below.

66

There awoke a joyful word

From a pilgrim's lip that day

"O ye ice and snow! praise ye the Lord For ever and for aye!

"O ye frost and cold! praise him Who ruleth the mighty wind!— Who looketh in mercy upon the dim Dull spot of the human mind.

"Shine on us, Lord of all!

Though dark may be our lot,
To thy almighty aid we call-
O Lord, despise us not!

"O! let thy mercies rise

O'er this benighted land,
Until their lost and erring eyes
Look up to thy blest hand.
"O! hear my prayer and praise-
Unworthy though they be

Until this darken'd land shall raise
One joyful hymn to thee!"

The voice was heard alone,

Mid the deep and pathless snow ;

A thousand lips have caught the toneA thousand bosoms glow!

* Isaiah, lxi. 1.

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by Charles to remain with the army until his enemies should be entirely subdued, and himself in possession of his capital. To this she reluctantly consented; and in the next battle she was taken prisoner by the Burgundians, who delivered her to the duke of Bedford, by whose command she was placed in a dungeon at Rouen, and loaded with chains. As she had committed no crime, and her enemies were determined to destroy her, she was accused of witchcraft-a charge that almost always ended in the execution of any unhappy individual against whom it was preferred. In short, this poor girl, whose only crime was her attachment to her king and country, was declared guilty of sorcery, and burnt alive on a public scaffold at Rouen, A.D., 1431.-From the Juvenile Historical Library, Part I. France, by Miss Corner: London, Dean and Munday, 1840, pp. 96.

INDIAN PILGRIM TAX. However rapid may be the conquest of a nation, its conversion must inevitably be slow, toilsome, and painful. The warrior advances and clears away all obstructions with his sword; denied admittance to a fortress, he batters down its gates; refused homage by a people, a train of artillery and a levelled rank of bayonets are at his command to enforce submission; the obstinate are exterminated, the weak and timid coerced. But the time has gone by when it was permitted to propagate religious creeds by the sword; better notions of Christianity have forbade [forbidden] us to imitate the example of the ferocious monks of other days, who planted the cross amid the smoking ashes of a newly burnt village, and baptized a land in the blood of its inhabitants. The protestant missionary goes forth to the heathen, strong only in the power of Christ and the truth, and armed only with the weapons of zeal, long-suffering, persuasion, and gentleness. With these qualities and these alone, he has to work a great revolution and effect mighty conquests, to change the heart, enlighten the understanding, and disperse the superstitions and errors, which, in a country like India, have been for ages accumulating, and which, debasing and horrid as they are, are yet deeply-rooted in the affections of the people. Nor can the government, consistently either with justice or policy, do more than encourage him in his labours. It would be more hazardous to attempt the subversion of the religion than of the government of the countries of Asia, and more dangerous to declare war against a high priest than a powerful monarch; our empire in the East would be perilled from the moment that salutary principles of toleration were departed from-that persecution on account of religious opinions was commenced, or the Hindoo or Mahommedan felt less secure while bowing before their idols than the Christian while worshipping his God. Still there is a wide distinction between toleration and encouragement, though it be the practice of modern liberalism to connect these terms together; between the simple sufferance of idol-worship by the Hindoos, and the command that British troops should participate in it; between the permission to lay offerings on the shrines of the barbarous deities of paganism, and the appointing agents to collect a portion of this idolatrous tribute, and making it an available source of government revenue. The continuance of the pilgrim-tax, and the encouragement afforded to idol worship by the presence of English soldiers, have long been a reproach to the Indian government.— The Britannia.

In the small village of Domring (in the fiftteenth century), in the province of Champagne, there lived a poor farmer named D'Arc, who had a wife and several children, one of whom was a girl called Joan, who, being of a quick and sensitive turn of mind, took a lively interest in the affairs of the country, and from her very childhood attached herself to the cause of the exiled dauphin. While she was very young she used to play with the other children of the village, and on holidays would go with them to dance round an ancient tree standing near a fountain, to which had been given the name of the Fairies' Oak, from a belief entertained by the simple villagers that fairies came every night to hold their revels on this spot. As Joan grew older, she became more thoughtful, and was fond of going alone to sit under the old tree, and think about the fairies and the unfortunate prince. One evening as she was sitting there, indulging in a reverie, she fancied she heard a voice issuing from the wood close by, telling her that by her means the heir of France would be restored to his right, and that she herself was destined by heaven to conduct him to his coronation. This dream (for a dream of course it was) made such an impression on her mind, that she thought of nothing else for many years, till at length she firmly persuaded herself that she was the favoured instrument, chosen by Providence, to rescue her country from the calamities under which it had so long suffered, and place the exiled monarch on the throne. When Joan was old enough, she went to be a servant at an inn, where she accustomed herself to mount and manage the horses of the soldiers, so that she became an expert horsewoman, and also acquired some skill in the use of weapons. While she was still in this situation, the English besieged the town of Orleans, and it was supposed that the fate of the country would in a great measure depend on the result of this siege. The maiden, therefore, seeing that now or never her visions would be realized, sought an interview with one of the officers of the dauphin to whom she declared that she was a divine agent sent from above to raise the siege of Orleans, and restore the true monarch to the throne. In this enlightened age, such a tale would be treated with ridicule, or as the wandering of a disordered mind; but in those days, when the wisest persons were given to superstition, it readily obtained belief. Joan was conducted to the dauphin, and, after being proclaimed to the people as a missionary from God, she was supplied with a full suit of armour, mounted on horseback, and taking the command of the army, led the way to Orleans. We need not enter into a minute detail of all the warlike exploits performed by this wonderful heroine; let it suffice to say, that after forcing the English to 'abandon the siege of Orleans, she gained repeated victories over them, and at length had the happiness of seeing her own prediction fulfilled. Charles was crowned in the cathedral church at Rheims, and during the ceremony the Maid of Orleans stood by the altar, clad in armour, with the sacred banner in her hand, her heart filled with joy and gratitude. I wish we could finish the history of the Maid of Orleans at this successful period, but the rest is a melancholy tale. Having now witnessed the accomplishment of all her hopes, she wished to retire to her native village, but unfortunately was persuaded JOSEPH ROGERSON, 24 NORFOLK STREET, STRAND, LONDON,

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 al Booksellers in Town and Country.

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BY THE REV. EDWARD WILLS, B.A.,

Curate of Burnham, Norfolk.

THERE is a rubric at the end of the marriage service which it is much to be wished was more generally observed, and which it appears to me the clergy would do well to enforce upon all who enter into that holy estate, either at the time the ceremony is performed, or at the first opportunity afterwards. There can be little doubt but that it would be productive of much good, as well to the individual themselves as to the church generally, and be the means of removing from her members that stigma which but too justly attaches to many of them, of a shameful and unchristianlike neglect of the sacrament of the Lord's supper. "It is convenient," are the words of the rubric, "that the new married persons should receive the holy communion at the time of their marriage, or at the first opportunity after their marriage." A direction how important, and how strikingly appropriate to the occasion! one which, reminding us of that sacred ordinance expressive of our fellowship with Christ, our great and glorious Head, and of our love one towards another, as members of his body, of his flesh, and of his bones,can be disregarded with impunity by none, much less by those just united in a bond so close and enduring as to be used throughout scripture to illustrate and symbolize the tender affection, the unquenchable love of the Saviour for his spouse, the church. When so proper to testify that to both there is one Lord, one faith, one hope, and thus, by now partaking of the emblems of the body broken, and the blood shed, of him who died that they

VOL. VIII.-NO. CCXXIX.

PRICE 1d.

might live? When so proper, to call to mind that they are not their own, but are bought with a price, and thus, therefore, to "glorify God in their body and in their spirits, which are his?" When so proper to resolve, "as for me and my house we will serve the Lord ?" And where so likely to find grace to help this resolution, and to persevere unto the end, as before the altar of God? Coming thus, confessing their faith, acknowledging their dependence, seeking for help, offering their first-fruits, presenting themselves, soul and body, to be a reasonable, lively, and acceptable sacrifice to God, at this, their outset in life; how large a step would it be to their spending the rest of their lives according to this beginning, in soberness, righteousness, and godly fear, and, as a natural consequence, in increasing love, and peace, and joy! How seldom should we then see heads of families absenting themselves habitually, year after year, from the table of the Lord, and have to labour to convince and persuade them of that being a duty which should be regarded rather as a high and solemn privilege! And how often should we be spared that most painful of all situations, in which a minister of the gospel is liable to be placed, the being called on to administer spiritual consolation to the departing spirit of one, who, in the midst of Christian blessings, has lived practically a heathen man and a publican, but who now, with some vague and undefined ideas of comfort to be derived from religion, turns to it as a last resource, with a request, not unfrequently of himself or friends, that he may have the sacrament, to the true nature and design of which he is an utter stranger, and which his bewildered fancy, therefore, invests with some secret virtue, to act upon him as a kind of charm, or to furnish him with all that is

[London: Joseph Rogerson, 24 Norfolk-street, Strand.]

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of

in any other production purporting to be prose. Dr. Jebb arranges his proofs of the existence of a poetical dialect in the new testament under the following divisions: 1. Simple and direct quotations in the new testament of single passages from the poetical parts of the old testament; 2. Quotations of a more com

plex kind, where fragments are combined from different parts of the poetical scriptures, and wrought

necessary to meet his great and fearful mixture of oriental idiomatic expressions with those change. which are purely Greek. The difference, thus created, Communion at an early age, much sooner between the new testament and the Greek classic after confirmation than is usual with us, and authors, may be observed, not only in single words or even immediately after this rite, is highly de- forms of expression, but through the whole structure sirable, and to promote this our main exer- of the composition; and very frequently we perceive tions should be devoted. Still there will be a poetical manner, which is neither found nor suffered many (there are few exceptions now) who have never turned their thoughts to it before the period of their marriage, and therefore this occasion ought not to be lost sight of, but eagerly seized upon, almost as a last resource, of bringing them to a better mind. Generally speaking, it will be found that, in both sexes, it is within the first thirty or forty years their life that we can with any degree of success impress upon them the deep importance, and the lasting benefits, of partaking of this most solemn ordinance. After this period it is a matter of extreme difficulty to induce them to consider it seriously; to convince them that, as Christians, they are bound to receive it, to remove their prejudices and objections, or even to excite in them any interest on the subject at all. Such at least has been my own experience, and, therefore, it appears to me not improbable that great advantage might result, in many ways, from carefully explaining to a young newly-married pair the μεγαλύνει ή ψυχή μου τον Κύριον nature and design of this holy mystery; the way in which they may become "meet partakers of it," and the present and future blessings which ever follow a constant and faithful attendance upon it.

SACRED POETRY.

BY JAMES CHAMBERS, ESQ.
No. X.

The Poetry of the New Testament.

up into one connected whole; and 3. Quotations mingled with original matter. I refer to his Sacred Literature," for many well-selected illustrations, and proceed to notice the different species of original parallelisms which occur in the new testament. These are according to Dr. Jebb-1. Parallel couplets; 2. Parallel triplets; 3. Quatrains of which the lines are either directly, alternately, or inversely parallel; 4, 5. Stanzas of five or six lines; 6. Stanzas of more than six parallel lines.

1. Parallel couplets.

To him that asketh thee give

And him that would borrow from thee turn not away.
(Mat. v. 42.)

και ηγαλλίασε το πνεύμα μου επι τω θεω τω σωτηρί

μου.

My soul doth magnify the Lord,

And my spirit hath exulted in God my Saviour.

(Luke i. 46, 7.) Perhaps there is not in the whole bible a more striking and splendid instance of that ascending gradation which I have noticed in a preceding number. I subjoin the substance of Dr. Jebb's criticism on it. The latter line most clearly rises above the first, not only in its general expression, but in each individual term of the proposition. pɛyaλvvo, is simply to magnify, to praise; ayaa denotes exultation, or ecstacy ; ψυχη is the animal soul; πνεύμα, the immortal

expression of the Godhead, the Lord of all men; Tw θεω τω σωτηρι μου is personally appropriative in meaning, the God who is MY Saviour.

2. Parallel triplets "consist of three connected and correspondent lines, which are constructively parallel with each other, and form within themselves a distinct sentence, or significant part of a sentence.

ANALOGY would lead us to expect, from the follow. ing reasons, that the same spirit of parallelism, which has been shown to pervade many parts of the Old Tes-spirit; Tov Kvotov is the simplest and most general tament, will be found likewise in the new. 1. It is a continuation, or sequel, of it. 2. The writers of both the old and new testaments were inspired and guided by the same power. 3. The writers of the new testament were native Jews, whose sole stock of literature (with the exception of Paul, and probably of Luke and James) was comprised in the books of the old testament, on which they naturally formed their style, and which they must have regarded as models of composition. 4. It is extremely improbable, that without any assignable motive, they should have varied from the predominant feature of the Hebrew scriptures, and thus unnecessarily have gone counter to the feelings and habits of thought of those for whose use it was intended.

The peculiar dialect of the new testament leaves no doubt on the subject. It is not written in classical Greek, but as it was spoken in Macedonia, and used by Polybius in his Roman history. It has been

med Hellenistic or Hebraic Greek, from the ad

The foxes have dens,

And the birds of the air have nests,

But the Son of man hath not where to lay his head.
(Matt. viii. 20.)

3. Quatrains. "Two parallel couplets are so connected as to form one continued and distinct sentence; the pairs of lines being either directly, alternately, or inversely parallel."

If ye keep my commandments,
Ye shall abide in my love;

Even as I have kept my Father's commandment,
And abide in his love.

Vide Horne's Introduction, vol. ii. 480, &c. (Third Edi tion, 1822.)

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