him, when he had come amongst them, only the son of Joseph and Mary! But though the Jews were hard of heart, and slow to credit what the prophets had foretold of him, Christ had his office to take up, and his duties to perform. Rejected as the "carpenter's son,"-despised as a Galilean-buffeted as a blasphemer, he was still the Son of God, the King of Israel, and the Saviour of the world.

The temple which was standing at Jerusalem, then, was the second temple; and the prophet Haggai had foretold, that in it Christ should take upon himself the priestly office. And that he did so, will appear to all who have perused the Gospel for the day. It was moreover prophesied, that Christ should come in humility, although a king. Never was prediction more accurately descriptive; never was fulfilment more complete. Christ did come as a king; for "a great multitude spread their garments in the way; and others cut down branches from the trees, and strawed them in the way. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David! Blessed is he that cometh in the name of the Lord; Hosanna in the highest." And not alone in this was the prophecy completed; for in accordance with the words of Zechariah, and that it might be fulfilled which was spoken by him, Christ did come unto his city riding upon an ass, yea, even (for that is the meaning of the word and in this place) upon a colt the foal of an ass."

Whether the Jews were, or were not convinced, by the exact accomplishment of these prophecies, the Scriptures were fulfilled, and the word of God established beyond the power of contradiction. Christ, therefore, came unto his city: and, as the narrative of the Evangelist proceeds, unto his temple. And what was this advent, but an advent which had been foretold by the inspired Malachi, nearly five centuries before? "The Lord," says he, "whom ye seek, shall suddenly come to his temple." And Christ's coming was a sudden one; for he went, says St. Matthew, "into the temple of God, and cast out all them that sold and bought in the temple; and overthrew the tables of the money-changers, and the seats of them that sold doves; and said unto them, It is written, My house shall be called the house of prayer, have made it a den of thieves." Severe and awful denunciation! severe, indeed, in its succeeding act of power; and awful in its influence on the readers of the Gospel! Such was the advent of our Saviour to the Jews, when he first took upon himself the power he was endowed with, and asserted in his own, and in his Father's name, the majesty of the King, and the sanctity of the last and great HighPriest.

but

ye

How was it that this simple sentence, "It is written," should have had such influence on the intoxicated minds of those profane and wicked traders in the courts of Salem? but that, by an instinct, unaccountable, they themselves at once perceived, in him who spake it, the King of Salem, and the Priest of God? It was the feast of the passover; and the oxen, and the sheep, and the turtle-doves, were intended for the great and annual sacrifice; but when Christ saw that, regardless of the need of these his creatures, the impious dealers had profaned the use of them, making gain of his Father's offerings in his Father's house, with an indignant brow, and an unsparing hand,

he drove out those wicked men, and cleared the holy courts of avarice and profanity. "The splendour and the sanctity of the former temple was but a fading glory; and though enriched by all the devout liberality of Solomon, yet when Christ," the desire of all nations," had once appeared, then might all true Israelites (in the second temple) lift up a joyful voice, and say, "A greater than Solomon is here."

But it was not alone to prove the truth of Gospel history, by comparing it with the records of the prophets, that the present text has been selected. It is one peculiarly appropriated to the season which we this day commence: when we are reminded, by all the sacred services of our holy church, and by the particular application of the Scriptures to the great event we shall shortly celebrate, of the second coming of our Saviour of the greater advent of the Messias, who was sent. As proving the inspiration of the word of God, we have hitherto considered the striking passage now before us; let us then apply it, as the apostle tells us, for our "correction and instruction in righteousness."

The word advent, as may be inferred from what has already been said, simply implies an arrival, or coming of any person. As applied to the Jews, it signifies the coming of their promised Messias, in the person of Jesus Christ, who was foretold by every prophet, and typified by every ordinance, from the days of Adam, to the days of John the Baptist. To us who live in these latter days, when Christ has not only not to come, but has already been long acknowledged as our incarnate Lord, the word advent cannot be applied in the same manner as to the people who lived under the dispensation of the Law. It is applied, in the services of our church, to the time or season immediately preceding the nativity of our blessed Saviour, wherein good Christians are reminded of that great event, and prepared by especial ordinances for the celebration of it, in the way becoming those who have been baptized in his name, and who look to him as the great Captain of their salvation. It is therefore incumbent upon all of us, to think seriously, at this season, upon our vocation and calling; to prepare our minds for rightly reflecting upon the incalculable benefits which Christ's incarnation has procured us; and by a diligent course of active duties, to fix our hopes and prospects upon that name by which alone we can be saved.

II. The passages of Scripture set apart for our consideration in the Gospel for the day, supply us with a most important lesson on the duties of the Sabbath, and the pure worship of our Maker. We there read, that Christ drove out those who sold and bought in his Father's temple. Now, no one will suppose it probable, that any one of us would dare to profane this holy place, by trafficking and merchandise, by buying and selling, by erecting stalls for oxen and for sheep, or by opening marts for the purposes of usury. But it may, it is to be feared, be laid to our charge, that, though not actually trading in the church, we are too apt to neglect the worship of God, even in his holy tabernacle, for the service of the world. If by suffering our thoughts to wander after the mammon of unrighteousness; if, when we should be asking for the bread of life, we are thinking of our well-stored garners; if, instead of seeking to lay up riches where

neither moth nor rust doth corrupt, we are counting over in our minds our stores of wealth, our oxen, and our sheep; if, instead of thinking on the reverence which is due to Him who gave us all things, we are foolishly wandering after our possessions; judge, I pray you, my brethren, whether we shall not merit the denunciation of our Lord: "It is written, My house shall be called the house of prayer; but ye have made it a den of thieves!" Can we for an instant think, that He who inhabiteth eternity, who made the earth and all things that are therein, and who owns the cattle that are on a thousand hills, will listen to the forced and heartless prayers of him, who has set his heart upon worldly things, and who comes to worship, not for love of God, but fear of man? But let us come into the congregation of Christ's church with pure hearts, and with clean hands, free from the charge of robbery and avarice, and the prayers we offer "will rise before our Master as a sweet-smelling savour, and the lifting up of our hands as an evening sacrifice." Thus shall we make use of those holy words which we have this day heard.

III. But there is a sense in which the word advent may be used, which appears more especially adapted to the present season, and our own future condition. It is told to us in the words of life, that there shall be a second advent of the Son of God: when, no longer despised and persecuted, no longer rejected of men, no more a wanderer, seeking in humility a place where to lay his head, Christ shall descend from heaven with a shout. As was the coming of the Priest unto the temple in Jerusalem, so will be the coming of the Judge unto the tribunal of the universe. It is written for our instruction, and we may profit by it. For we are, as respecting this second advent, what the Jews were as did regard the first. It was prophesied to them, that their Messias should come; it was foretold, that he should come suddenly unto his holy temple; and that he would assert the character of King and Prophet; but their hearts were hardened, and their eyes were blinded, and they could not see, neither would they understand. But Christ came unto them when they did not expect him; and visited them when they were least prepared. So it may be with us. have the pages of the Gospel to refer to-we have the very words of Christ himself, if we will but read them-and he has told us, that he will once more come unto the earth, not in the capacity of a persecuted man, but as an impartial Judge! So it is written, and a few years will reveal it all.

We

"But who," in the language of Malachi, "may abide the day of his coming, and who shall stand when he appeareth?"

My brethren, you must ask your hearts this question, and must answer it for yourselves. May you have grace to answer it effectually, and to consider that as Christ will certainly come down to judgment, he will assuredly drive out from his presence the guilty sinners, as he did the money-changers from his temple in Jerusalem. It is not a vain or idle tale that I am telling you. Had I the tongue of an angel, or the pen of an evangelist, I could not tell you plainer than you will find it told in the pages of the Gospel. The fashion of this world must pass away, and happy they who shall abide unto the end. But that we may abide, it

will be necessary for us to do those things that belong unto our peace. Let us remember, seriously and solemnly, that the great event foretold to us in Scripture, must take place; and that we ourselves must take a part in it. We may be apt, on reading over the eventful pages of the Holy Scriptures, to blame the blinded Jews, because they would not see. But let us feelingly reflect, that, though we were not present when Jesus came unto the temple, we shall be present when he comes to judgment. You and I, and all that dwell in their mortal body on the earth, or that sleep in the dust and the darkness of the grave, must one day stand before the judgment-seat of Christ! And he that would present himself before that judgment-seat, in hope and confidence of a confirmed pardon, must do more than merely listen to the mention of the fact. There is a long day to live before that time shall come-there is the valley of the shadow of death to be passed through, and the temptations and the trials of the world to be overcome. And let us not expect that the grave should hide us from the wrath of God, even if we descend into its awful dungeons with a calm and painless step. We must rise from its chambers in the gloom of a despairing conscience, or in the glory of a hopeful soul; to be condemned to everlasting torments, or to be admitted to eternal joy. "Wherefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord;" remembering, that the "night is far spent, and the day is at hand." Let us, therefore, "cast off the works of darkness, and let us put on the armour of light;" that in the last day, when Christ shall come in his glorious majesty, "to judge both the quick and the dead, we may rise to the life immortal, through him who liveth and reigneth for ever and ever."

C.

MISCELLANEOUS.

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The RUBRICK of the CHURCH OF ENGLAND, examined and considered ; and its USE and OBSERVANCE most earnestly recommended to all its Members, according to the intent and meaning of it. By THOMAS COLLIS, D.D. of Magd. Coll. Oxon. London, M.DCC.XXXVII.*

66 Nothing can be called little, which conduces, in any degree, to so great an end, as is the decent and orderly performance of the public worship of God."-Directions given by Edmund, Lord Bishop of London, to the Clergy of his Diocese, A. D. 1724.

"It is too notorious, that the Book of Common Prayer is very little understood by some, and very negligently used by others, even of our own Communion."—Bennet's Preface upon the Common Prayer.

"I will pray with the spirit, and I will pray with the understanding also. I will sing with the spirit, and I will sing with the understanding also. Let all things be done decently and in order." 1 Cor. xiv. 15, 40.

We make no apology for reprinting the Essay, of which we have here given the commencement. It is as valuable as it is scarce; and contains much useful and interesting information.

THERE being so many mistakes daily made in the performance of our Church, notwithstanding its Rubrick was so carefully drawn up, and distinguished by a red character (and therefore so called), as it is still printed in a different one, as a likely provision to prevent them; it may not be altogether unserviceable to point them out, that the strictest observers of its directions may soon be convinced how unheedingly and customarily they have been led on, to act expressly against its rules and intentions.

The late reverend author of Decency and Order in Public Worship, has but too justly taken notice in Sermon III. "That it would make the heart sick to behold that deadness in devotion; that indecency in gesture which prevail every where, and which in most places are the effects of downright ignorance. Even in cities and towns amongst the people of better capacities, many mistakes and gross improprieties are found, which, if they were thoroughly informed of, he is persuaded that they would with thankfulness and delight acknowledge and correct them."

As it is highly improper for an officiating person to be always informing his congregation of these manifold escapes; it has been deemed more adviseable to place them in such plain and particular views, that they may soon be directed how to behave through all its offices; as they are there most judiciously and orderly enjoined whenever they can best attend the perusal of them.

The Book of Common Prayer and Administration of, &c.

That which makes and denominates our Liturgy, truly and properly, a book of Common Prayer, is, that it was compiled and enjoined by public authority, as the joint addresses of a whole congregation sending up their devotions with united hearts and affections to the throne of grace. The word common is the same as public. Common or public supplications are opposed to private ones, in the prayer ascribed to St. Chrysostom; where is meant, our having by God's grace and favour addressed ourselves unto him, in the public service of the Church.

It is likewise common to all people, and uttered by the common voice of the whole Church, which does in several places at the same time, and in the same words, offer unto God its bounden service; that the unity of the mystical body of Christ should be testified by this uniformity and agreement in public prayer; glorifying God with one mind and one mouth; which is said to be so prevailing with our Almighty Creator.

The Order for Morning and Evening Prayer, daily to be said and used throughout the Year.

The natural carelessness and inattention in the great business of Religion, makes it highly necessary that there should be stated times constantly and regularly returning, for the exercises of religious worship; which otherwise would be in great danger of being very seldom performed, if not entirely laid aside. For which reason the Church has mentioned, concerning the service of-it, "That all Priests and Deacons are to say daily the morning and evening prayer, &c. as it is agreeable to divine canon, in the delivery of God's own law."