society to which they belong; and we may well hope, that many persons in becoming members, although not neglectful of their own. individual interests, nor expected to be so, are yet actuated by the higher and holier motives held forth in the motto of your order; being influenced by that ennobling principle, the love of Christ constraining them. 66 not been received into the heart, there sin reigns. It is evident, I say, to our observation, that until the Saviour is fully and truly acknowledged in his threefold office of Prophet, Priest, and King, man continues the slave of his corrupt passions, being led captive by Satan at his will." Notwithstanding some specious shows of virtue, as, for instance, philanthropy, irregularities of life and conversation will be found to prevail, demonstrating too plainly the unsubdued na and holiness which God requires of his creatures. Hence such Scriptures as the following: "The carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be" (Rom. viii. 7); "The imagination of man's heart is evil from his youth" (Gen. viii. 21); "That which is born of the flesh is flesh" (John, iii. 6). Hence, also, the children of God are represented as being not of the world," but as chosen out and separated from the world; as possessing new affections and a new nature. Beloved,' writes St. John, "whosoever is born of God doth not commit sin" (1 John, iii. 9); that is, the regenerate man doth not allow himself in the commission of sin, but earnestly endeavours, through the Spirit of holiness which is given him, to perfect holiness in the fear of God. 66 Thus, then, though all may not be such as we could wish in the actual, rather than in the theoretical, constitution of benefit-so-tural opposition of the heart to that purity cieties, the system of union itself rests its claims to our approbation on the plain grounds of practical utility and scriptural example. Your duties, when discharged from right views of scriptural obligations-from spiritual motives undoubtedly are of that charity "without which whosoever liveth is accounted dead before God." But here my office, as a Christian minister, calls me to caution you as to the nature of Christian conduct. Suffer me to remind you, that God desireth" truth in the inward parts." You are not, then, to suppose, because the objects proposed by your institution are such as Christianity approves, that you, the members, are therefore necessarily actuated by Christian principles, or that, because you perform certain required duties, you have an undoubted title to claim fellowship with the Lamb, and with the followers of the Lamb. The fact is, that natural religion-I mean religion without the crossfully recognises and admits the usefulness of societies organised to relieve the temporal necessities of our distressed fellowcreatures, and calculated to smooth down the rugged path of life. Thus it happens, that philanthropy may exist without Christian charity, though the latter cannot exist apart from the former; seeing that charity embraces in its comprehensiveness every highest excellence and virtue (1 Cor. xiii). Whether your philanthropy bears the impress of the Divine seal, or, in other words, whether you are the subjects of vital godliness, I shall leave for your own consciences to determine, in the examination which I now propose to make of the second characteristic of pure and undefiled religion mentioned in the text: which is this 2. To keep himself unspotted from the world. My brethren, the whole world lieth in wickedness. Experience bears testimony to the fact, that wherever the religion of Jesus Christ has Amicitia, Amor, et Veritas. The author here begs to append a note, expressive of his disapprobation of the practice which so very generally prevails among benefit-societies, and the various philanthropic orders, of holding meetings at taverns and public-houses; thus throwing in the way of the improvident a strong temptation to acts of intemperance and vice. So long as this part of the system is maintained, rules and regulations notwithstanding, the inevitable result will, in many instances, be such as every friend of virtue and morality must deplore. Now, brethren, examine yourselves by the test here proposed. Inquire what are your real characters in the sight of the holy, heartsearching God. Does your sympathy for the distressed spring only from natural feeling? or are you also actuated by Christian principles and motives in visiting the fatherless and widows in their affliction? Can your philanthropy assume the higher designation of Christian charity? Remember what has been already intimated, that genuine religion is not partial in its workings, but, on the contrary, extends its influence over the whole man, to every thought, and word, and action. We are not at liberty to choose which laws of God to obey, and which to disobey. A partial obedience is no obedience at all. not deceived; God is not mocked." You can make no compromise in the matter. cannot serve two masters so opposite in their characters and motives as the God of heaven and the god of this world. The Lord requires the service of the heart: "My son," he says, "give me thy heart;" and consequently, the obedience which the Christian pays to the divine requirements will not be merely occasional or casual, according to circumstances, but habitual and confirmed, the Lord being his helper. At all times and under all circumstances, the divine principle of sanctifying grace will preserve him unpolluted from those Be You The bad practices and irregular indulgences which are so common in this wicked world. Christian feels himself called on to walk circumspectly on all occasions of his intercourse with the world; he knows that to act consistently with his high calling, his conversation. must ever be such as becometh the Gospel of Christ. Although in times past he may have followed the sinful customs of the world, and ran with the ungodly to the same excess of riot, it is not so with him now, having been "quickened together with Christ," and "created in him unto good works." If these things be so, "who then," my brethren, "is a wise man among you, and endued with knowledge? Let him shew out of a good conversation his works with meekness of wisdom." If your assembling within these walls be" for the better," and not "for the worse," let your rejoicing this day be tempered with that moderation and sobriety of conduct which the Gospel inculcates and requires. "Let your moderation be known unto all men." See to it, my brethren, "that your good be not evil spoken of." And, in conclusion, let me press upon the various members the great importance, the absolute necessity of being enrolled in another society, the society of true believers," who are knit together in one communion and fellowship in the mystical body" of the Son of God. Brethren, "if there be any virtue, and if there be any praise, think on these things." AN EARNEST AND AFFECTIONATE ADDRESS To the Flatmen of the Mersey and Irwell Navigation, who assemble at Mr. Edward Atherton Lingard's School-room, at the Old Quay, Manchester.* My dear friends and brethren, as you are soon to lose your kind friend, Mr. Edward Atherton Lingard, let me offer you a word of counsel, which I hope will, with the Divine blessing, lead you to look more and more to that Friend "who sticketh closer than a brother," even to Jesus, "the Lord our righteousness, the friend of sinners." I doubt not that the arrangement for Mr. Lingard's removal from Manchester has been appointed by God's providence, and my prayer is, that it may be overruled for God's glory: wherever he goes, I feel assured that his supplications will be constantly offered at a throne of grace on your behalf, in the name of the great Advocate. This separation will be painful to him and to you. May it stir you up to seek more earnestly that "better country, even a heavenly," where will be no separations,-where, "delivered from the burden of the flesh," the servants of the Lord Jesus shall be "in joy and felicity," for ever united to Him the divine Head of the Church, and united to each other in the bonds of unfading love. This present world is an uncertain state. You can build upon nothing here below earthly "riches make themselves wings and flee away;" "but the unsearchable riches of Christ" endure through eternity. Death may cut down at We are anxious to have public attention directed to the claims of the watermen; we therefore insert another address by the Rev. J. Davies.-ED. any hour our best earthly friend; but our heavenly Friend is "the same yesterday, to-day, and for ever." My dear brethren:-You have had many privileges of a moral and religious, as well as temporal nature, which other watermen have not enjoyed. Bear in mind, that "to whom much is given, of them much will be required." For every word of Christian instruction offered to you in your school-room, you must one day render an account! You have been invited to seek pardon, peace, and eternal life,-you have been told that you are by nature sinful and by practice guilty,-that you have sinned against the Lord in thought, word, and deed,-that "the wages of sin is death," eternal death! that you deserve to perish; but that "God so loved the world, that he gave his only begotten Son" to die on the cross, "that whosoever believeth in him should not perish, but have everlasting life." You have been exhorted "to flee from the wrath to come," with "repentance towards God, and faith towards our Lord Jesus Christ." You have been assured, on the authority of the Bible, God's inspired word, that "there is joy in heaven over one sinner that repenteth,"-that "the blood of Jesus Christ cleanseth from all sin,”—that "the Holy Spirit is given to them that ask,"-and that he alone, the God of all grace, can change the corrupt hearts of the children of Adam, and make them "new creatures in Christ Jesus," so that they may become the children of God here, and partakers of glory hereafter, — may be snatched as "brands from the burning," and "shine as the stars of the firmament for ever and ever." Now permit me, my dear friends and brethren, from love to your souls, to ask you-have you listened to the word of exhortation addressed to you, in plainness and affectionate faithfulness, in your school-room, for the last ten years? Have you received Christ? Have you, with godly sorrow for sin, implored mercy at the foot of the cross, looking in faith to Him "in whom the Father is always well pleased," and who is made unto his people "wisdom, and righteousness, and sanctification, and redemption?" "Judge yourselves, brethren, that ye be not judged of the Lord." To some of you, I know, "Christ is precious." O bless God for his mercies to you. Give him all the glory. O pray, without ceasing, that you may be enabled from above, "to adorn the doctrine of God your Saviour in all things," "that your light may so shine before men, that they may see your good works, and glorify your Father which is in heaven!" The eyes of many are upon you. Not only your neighbours at Manchester and along the line of navigation upon which you are employed, mark your conduct; but others at a distance, having heard of your Sabbath and school privileges, inquire how you go on. We are accustomed to appeal to the change for the better which has appeared among the flatmen of the Mersey and Irwell navigation of late years, as an argument in favour of using efforts to promote the spiritual and eternal welfare of the watermen all over the kingdom. O never forget, my dear brethren, our Lord's admonition," Watch and pray, that ye enter not into temptation." If any of you draw back, and return again into the paths of the Sabbath-breaker, the drunkard, the profane swearer, the prayerless, and the ungodly, O reflect what a dishonour will be brought upon the Gospel of Christ!-what a stab will be inflicted upon your gracious Redeemer !-what "occasion will be given to the enemies of the Lord to blaspheme!" But I am persuaded better things of you, brethren beloved-I am encouraged to hope, that through the Lord's help, you will not only keep to the post of duty, and continue "stedfast and unmovable," but "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ," "always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." With what pleasure will your honoured friend, Mr. Lingard, hear from time to time, of your holy consistent conduct, that you" continue followers of the Lord, and examples to all that believe," in every part of the kingdom, among your brethren the watermen! How happy and thankful will Mr. Lingard be, if permitted to have just cause for applying, as relates to you, the second, third, and fourth verses of St. Paul's first epistle to the Thessalonians, the first chapter, and the corresponding portion of the second epistle. You will remember, my dear friends and brethren, that you live in an evil world. "This is the victory which overcometh the world, even your faith." Remember, you possess a corrupt heart within, and that the Holy Spirit alone can enable you" to crucify the flesh, with the affections and lusts." Remember, Satan is ever laying snares for your souls. "Resist the devil, and he will flee from you;" "draw nigh to God, and he will draw nigh to you." "Without Christ you can do nothing; but you will be able to do all things through Christ who strengtheneth you." "Beware of strange doctrines." Be not like the Athenians of old, who "spent their time in nothing else but either to tell or to hear some new thing." But, dear friends, "ask for the old ways, and walk therein." "Meddle not with them that are given to change." Be not dismayed at persecution. Read often our blessed Lord's sermon on the mount. Meditate on the sixth chapter of St. Paul's epistle to the Ephesians, and be anxious "to put on the whole armour of God." "And may the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you." See first epistle of Peter, fifth chapter, and tenth verse. But are there not some of you hanging back, loath to give up your souls to the Lord, making excuses, stifling convictions of conscience, imitating Felix, instead of the Philippian gaoler? I beseech you, "halt not between two opinions." Seek the Lord fully and wholly. O may the admonitions and warnings you have over and over again received in your school-room, not rise up at the judgment-day to condemn you, but be blest from above to your everlasting salvation! O consider, "what will it profit you to gain the whole world, and lose your own soul!" "How shall you escape, if you go on neglecting this great salvation!" Let the day of separation from your long-tried friend be remarkable as the day of union, when you were separated from Mr. Lingard as to the body (as it were), but became united to him (as it were) in soul. Let his God be your God. Behold, now is the accepted time. Behold, now is the day of salvation." 66 You who are aged, let me with all kindness, and love, and respect, exhort you now, even "at the eleventh hour," to seek to enter the Lord's vineyard: too long have you kept back. "O strive to enter in at the strait gate." Your stay here below cannot be long. "Work while it is day." "Seek the Lord while he is to be found." Pray for the Holy Spirit to take away the stony heart, and to give you a heart of flesh." The Lord is waiting to be gracious unto you. "Turn ye, turn ye; why will ye die?" On the young especially would I urge all the preceding exhortations. "Remember your Creator in the days of your youth." "Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come." You, my dear young friends, have every possible encouragement. The privileges of your school-room must have been particularly valuable to you. You have been diligently instructed, by "line upon line, precept upon precept," in those "things that a Christian ought to know and believe to his soul's health." "Let them not depart from your eyes: keep sound wisdom and discretion." Study the Holy Scriptures daily. Be much in prayer. "Remember the Sabbath-day to keep it holy." Reverence the house of God, and attend upon its worship. Shun the ale-house. Love your school-room. Be regular and constant in attendance there. Keep from bad company. Never forget David's advice to Solomon, "Solomon, my son, know thou the God of thy fathers, and serve him with a perfect heart and with a willing mind." O be encouraged to serve the Lord faithfully. It is a blessed service. It brings peace and hope here, and leads to endless happiness hereafter, through Jesus Christ our Lord. 66 My dear friends:-I offer these words of advice, being anxious for your best, your eternal interests. Time is fast hastening away. Eternity presses. Soon will you all be placed either in an unchangeable state of glory or misery; O prepare to meet your God!" And may "the very God of peace sanctify you wholly; and I pray God that your whole spirit, soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ." Remember and pray over the two texts I spoke upon at Manchester, namely, first epistle of Timothy, first chapter, and fifteenth verse; and the third chapter of Malachi, sixteenth, seventeenth, and eighteenth verses. "May the Lord be with you all. "I am, my dear brethren, your sincere and affectionate friend, JOHN DAVIES, A.M. St. Clement's Rectory, Worcester, MARRIAGE.* FOLLOWING the order in which the services stand in our Prayer-books, and also that in which they occur to us in life, we may proceed, from the consideration of the forms of baptism and confirmation used by the early Church, to inquire into the form observed in those times at Christian marriages. There are unhappily some amongst us who would fain make us believe that this, the most serious and important event in a man's life, ought not to be looked upon in a religious point of view. They would place it quite upon a level with any other matter of agreement between two parties, stripping it of all those religious forms and obligations which at present unite in rendering it as much more solemn and binding, as it is more important and interesting, than any other contract that can possibly be made. Such were not the opinions of the early Christian Church, any more than they are the opinions of the Church of England. Indeed, in times of old, a double kind of ceremony was in use: first came the espousals or betrothing of the parties; and then, some time afterwards, their marriage; each of which was usually a public and solemn When both parties had freely consented to an union, their espousals were witnessed by gifts, generally offered by the man, which were publicly recorded. After this it was customary for a ring to be given to the woman, and then a solemn kiss and joining of hands completed the betrothment, which usually took place before no less than ten witnesses. We may here remark, as the custom still remains amongst us, that the use of a ring in marriage was common of old in almost all nations. In Christian marriages it serves as now act. From "The Early Christians," by Rev. W. Pridden. These two separate forms are blended together in our marriage-service; in the first portion of which the persons to be united solemnly promise what they will do; whereas after the question, "Who giveth this woman to be married to this man?" they declare what they are actually undertaking to do. a pledge of the agreement made between the two parties, as well as of the authority bestowed upon her to whom the ring is given, and of the honourable liberty to be enjoyed by her. The ring, generally having the master's seal upon it, was used as a mark of authority; as, for instance, when Pharaoh set Joseph over the land of Egypt, he put his own ring upon him; and so too did king Ahasuerus, first to Haman, and afterwards to Mordecai (Gen. xli. 42; Esther, iii. 10, and viii. 2). The same thing was done, as a mark of honour and affection, by the rejoicing father to his returning and repentant son in the parable (Luke, xv. 22). So that from these examples we may gain some idea of the honourable and respectful feelings intended to be expressed by this ancient sign of a lasting union and unceasing attachment. Within two years, at farthest, of the espousals, it was usual for the marriage itself to be celebrated; and this was always done by the ministers of the Church. They pronounced their blessing upon the couple, and prayers were offered up on their behalf; a veil was put upon the bride, and the hands of each were joined together; after which it was usual, except in second marriages, to crown them both with garlands; and then the woman was carried home to her husband's house. Among the heathens, on these occasions, the mirth was often carried beyond the bounds of sobriety and good order; but all such excess was strictly forbidden among Christians. Nevertheless, as they borrowed some of the innocent ceremonies of marriage, the ring and the garlands, for instance, from the customs of the heathen, so they did not disapprove of harmless mirth, or a moderate feast of joy, on so happy an occasion. "For how," says an ancient Christian writer, can I sufficiently set forth the happiness of that marriage which the Church makes or conciliates, and the offering confirms, and the blessing seals, and the angels report, and the Father ratifies ?" The Cabinet. THE SABBATH.-It is the day of rest, the Sabbath of our God. There is silence, and a pleasant calm in the fields and lanes: the plough lies idle in the furrow- the waggon creaks not along the road- - the barn is shut, for the ploughman, the waggoner, and the thresher, lay by for a time their work. The cattle too cease from their labours, and graze quietly in the green fields. Let us praise God for his day of rest, for his holy Sabbath. Labour is the curse of sin (Gen. iii. 19): to-day the curse ceases awhile, and we enter into rest. "Let us praise our God, for he is good; for his mercy endureth for ever." There is one house What has been said above will help to throw light upon the meaning of those impressive words which in our service follow the giving of the ring, and which have been sometimes misunderstood. Looking at the ring as a pledge of mutual agree ment, it is with that that the wedding is ratified. Looking at it again as a mark of respect and honour, worship-that is, in the old meaning of the word (see 1 Chron. xxix. 20; Luke, xiv. 10), respect and honour-is offered by the husband to his partner. Lastly, regarding the ring as a sign of trust and authority, an equal share and right in all his worldly goods are given by the man to her who has just consented to become his, " for better, for worse; for richer, for poorer." + Other forms of marriage, still good in law, but borrowed from the heathens, or irregular unions, as with an unbeliever, or between half-believers, or very careless Christians, might take place; but these were not sanctioned by the Church. open to-day: it is the house of God. There is one sound over all the fields and lanes, on the hills, and in the valley-the bells from the village church. Thither the labourers are hastening with their wives and children in their Sunday clothes, and with cheerful faces. Still as they go the bell invites them; and the white spire glitters in the sunshine. Happy labourers and happy children, this day the Lord allows you whole, that you may hear his word, and sing his praises; that your bodies may rest from the labours of this world, and your souls be refreshed with good tidings from another. "Let us praise our God, for he is good; for his mercy endureth for ever." This day, ere the sun was risen, our Saviour left the sepulchre where he had lain for us. Let us think of his love; let us sing his praises. The disciples and the women wept that their Lord was taken from them-that the grave had shut him in that they should see him no more; but the grave could not hold him. An angel hath rolled away the stone, and the Lord is risen indeed. This day he comforted Mary as she wept-sent a message of love to repenting Peter-made the hearts of the two disciples at Emmaus burn within them, and said unto the eleven that were gathered together, "Peace be unto you." This day, then, let us, like them, be glad; let us talk of his love: "Let us praise him, for he is good; for his mercy endureth for ever." But a few hours, and this day must end; the house of God will be shut, and the voice of praise there will be hushed. To-morrow the labourer must return to his labours, and the cattle to their work. But ere long, an everlasting Sabbath shall rise; ere long, the redeemed from the earth shall meet in God's own house above; and from angels and archangels, from the living creatures before the throne, from the seraphim with their six wings, from the harpers harping with their harps, from the great company which no man can number, shall one eternal song arise, "To Him that loved us!"-Rev. Cornelius Neale. THE WORD OF GOD is a magnificent structure, of which I may not immediately perceive the entire plan, or the full design of every portion. But I will not, with sacrilegious hand, attempt to remove what I cannot wholly comprehend. Neither will I presume to make any additions to the pile, from a vain notion that they are necessary to its perfection; remembering, as I do, that its foundations lie too deep for me thoroughly to investigate; that its dimensions embrace an extent too ample for me to scan; and that its summit is concealed by clouds too high and too dark for me to penetrate. Mysteries a revelation from heaven must contain. Remove these, and it ceases to be adapted to the wants of fallen man, and worthy of its great Author. I would not diminish one iota from its parental requirements, for they are no more than are justly due to my heavenly Father. Its doctrines constitute a system too honourable to God, and too well suited to my necessities as a sinner, to allow of my wishing to remodel them. Its promises are too abundant and plenary to admit of my desiring to see them increased in number or in fulness. It is a full persuasion of this that justifies me in saying, "My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips: when I remember thee upon my bed, and meditate on thee in the night-watches."-Rev. I. East. AFFLICTION. We generally, I might say invariably, wish that this or that affliction were removed, rather than pray that God would grant us his presence to comfort us under the weight of woe, and enable us to endure. When the Israelites could not drink of the waters of Marah, being so bitter, they cried unto the Lord, and he desired Moses to cut down a certain tree and cast it into the spring, and it immediately made the waters palatable: thus the Lord removed not the waters, but sweetened them. So does the presence of God sweeten our bitterest | afflictions. Let us not, then, cry out to be separated from them, but rather pray that God would vouchsafe us his presence to strengthen and comfort us in them: then it matters not whether in this world we are prosperous or in adversity, whether in pain or free from pain; God will soon bring us through the wilderness; and whilst here his presence shall support us. Both his providence and grace are given to the Christian pilgrim in his journey to eternity.-Rev. W. Howels. PRESUMPTION is a sin whereby we depend upon God's mercies without any warrant from God's word: it is as great a sin, O my soul, to hope for God's mercy without repentance, as to distrust God's mercy upon repentance: in the first thou wrongest his justice; in the last, his mercy. O my presumptuous soul, let not thy prosperity in sinning encourage thee to sin, lest, climbing without warrant into his mercy, thou fall without mercy into his judgment. Be not deceived; a long peace makes a bloody war, and the abuse of continued mercies makes a sharp judgment. Patience when slighted turns to fury, but ill requited starts to vengeance. Think not that thy unpunished sin is hidden from the eye of Heaven, or that God's judgments will delay for ever: the stalled ox that wallows in his plenty, and waxes wanton with ease, is not far from slaughter. The ephod, O my desperate soul, is long a-filling, but once being full, the leaden cover must go on; and then it hurries on the wings of the wind: advise thee, then, and whilst the lamp of thy prosperity lasts, provide thee for the evil day, which being come, repentance will be out of date, and all thy prayers will find no ear.-Quarles. JUDGMENT. From the scheme of man's redemption we learn, that sin must be something far more hateful in its nature, something of a deeper malignity, than is generally understood. It could be no inconsiderable evil that could require such a remedy as the humiliation of the second Person in the Godhead. It is not to be supposed that any light cause could move the merciful Father of the universe to expose even an innocent man to unmerited sufferings. What must be the enormity of that guilt which God's mercy could not pardon till the only-begotten Son of God had undergone its punishment! How great must be the load of crime which could find no adequate atonement till the Son of God descended from the bosom of the Father, clothed himself with flesh, and, being found in fashion as a man, submitted to a life of hardship and contempt, to a death of ignominy and pain! God hath warned us, that the inquiry into every man's conduct will be public-Christ himself the Judge-the whole race of man and the whole angelic host spectators of the awful scene. Before that assembly every man's good deeds will be declared, and his most secret sins exposed. As no elevation of rank will then give a title to respect, so no obscurity of condition shall exclude the just from public honour, or screen the guilty from public shame. The sentence of every man will be pronounced by Him, who cannot be merciful to those who shall have willingly sold themselves to that abject bondage from which he died to purchase their redemption; who, nevertheless, having felt the power of temptation, knows how to pity them that have been tempted; by Him on whose mercy contrite frailty may rely; whose anger hardened impenitence must dread. To heighten the solemnity and terror of the business, the Judge will visibly descend from heaven; the shout of the archangel and the trumpet of the Lord will thunder through the deep; the dead will awake; the glorified saints will be caught up to meet the Lord in the air, while the wicked will in vain call upon the mountains and the rocks to cover them. It may be said of the Holy Spirit, what Christ has said of other spirits," by his fruits ye shall know him." "The fruit of the Spirit is love;" love of God from a just sense of his perfections, love of man as created in the image of God: "joy;" a mind untroubled and serene amidst the discouragements and vexations of the world: "peace; a disposition and endeavour to live peaceably with all men: 'long-suffering;" a patient endurance of the evil qualities and evil practices of men. Gentleness, goodness, faith, meekness, temperance; these are the fruits by which the Spirit of God is known. This holy habit of the soul, turning from the things that are seen, and looking forward to the things invisible, is the undoubted work of the Holy Spirit.-Bishop Horsley. Poetry. THE ORPHAN'S PRAYER AND CONSOLATION. (For the Church of England Magazine.) HOLY JESU, from thy throne Holy Father, from above Dart a ray of light and love, How in thee we live and breathe; Holy Dove, a place of rest THE OAK. "Es ruft mir aus der Zweigen wehen, Alles Gross muss im Tod bestehen." J. J. T. Theodore Körner, (For the Church of England Magazine.) KING of the forest! which through years gone by Hast reign'd unharm'd in lofty majesty; Thou, when with clouds the sky was overcast, And frailer forms were bent before the blast, Amidst the tempest's frown uprear'dst thy head, Proudly to shew how vain its power was shed. |