crimes and punishments of those who returned to their own land, with their faith much changed and corrupted, they refused to join their brethren, and settled themselves in the desert where Mr. Wolff found them. He also learnt that they called themselves the children of the Bible, and in this spot though speaking Arabic, they all know and read Hebrew, while their ministers are termed, "wise men," and the name of Rabbi is unknown among them.

Who will not desire that these people living so much up to the light they have, should not be possessed of the privi leges of the Christian, and while we send to the far distant heathen to rescue them from their long and dreary night of darkness, let us not forget that suffering race among whom already the twilight appears, giving token of the full morn of day soon to be ushered in; while we seek to enlighten the wanderer of the desert, and the wayfarer of the wilderness, let us not forget to seek and to pray for the dark mental wilderness of Judah to be removed, and that the desert may blossom as the rose for Israel.

IN these times of restlessness, and excitement, how refreshing it is to turn from the strife, and discord, the riot and wickedness of men, to the contemplation of the works of God. Would that Radicals, and Chartists, and Socialists, and all other disturbers of the peace of society, would consult their own happiness, by studying the wonders of the natural world, rather than by ignorantly endeavouring to upset the order of society by visionary schemes of reformation, that can only end in revolution, misery, and destruction. Take up a newspaper, does not every column show the fearful truth so often told us in scripture that man is indeed corrupt, and fallen, that the imagination of his heart is evil from his youth? do we not read a detail of murder, and crime, of the indulgence of every evil passion, of pride, envy, hatred, malice, and all uncharitableness? is it not sickening to the heart of a christian to see so little of true christianity in a country blessed with the light of the Gospel? to see so many of our fellow creatures hurrying along the broad road that leads to destruction, while so few apparently walk steadily in that narrow way which can alone lead to eternal life? Let it not be said that this is an uncharitable observation, I do not judge my fellow sinners, I would only remind them of our Saviour's declaration, that "wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat," and of His awful assertion, that "there is a fire that never shall be quenched, where their worm dieth not, and the fire is not quenched.' I would in charity warn them of these fearful truths, and I would point to the Cross of Christ, to that only Beacon which guides to immortality. I would implore them to leave the jar of politics to the wisdom of those whose education and talents, whose knowledge of mankind and experience qualify them for the task, and I would urge all who have leisure and ability to make themselves acquainted with the wonders of nature by which they are surrounded, and which are daily passed by unnoticed, and unthought of, "Man liveth in darkness amidst the works of God, he considereth them not, but consumeth them in riot and excess, till wisdom enlighteneth his mind, and informeth him, then doth he rejoice as one that awakeneth from a deep sleep." It is with these feelings that I propose to send you a paper occasionally on some interesting and attractive subject of natural history, for it is very certain that the same heart may be occupied with all that is serious in the contemplation of religion, and be at the same time alive to the charms, and the loveliness of nature. I am neither Botanist, Geologist, Mineralogist, nor Astronomer,

"

but I delight in the contemplation of nature, the beauty of scenery, and the wonderful contrivances of the great Architect of the universe, how delightful it is to gaze upon the Vault of Heaven studded with innumerable stars, and to believe, as Astronomers tell us, that each twinkling light is a sun, the centre of another system like our own. Chalmers in his beautiful discourses on the Christian Revelation, viewed in connection with Astronomy, says "There is much in the scenery of a nocturnal sky to lift the soul to pious contemplation. That moon and these stars what are they? They are detached from the world, and they lift you above it. You feel withdrawn from the earth, and rise in lofty abstraction above this little theatre of human passions and human anxieties. The mind abandons itself to reverie, and is transferred in the ecstacy of its thoughts, to distant and unexplored regions. It sees nature in the simplicity of her great elements, and it sees the God of nature invested with the high attributes of wisdom and majesty." "The world in which we live is a globe ball, which occupies its own place in the firmament, we know that it turns round upon itself, and we observe that all those celestial bodies, which we call planets have the same movement. We know that the earth performs a yearly revolution round the sun, and we can detect in all the planets which compose our system a revolution of the same kind, and under the same circumstances. They have the same succession of day and night, the same agreeable change of season, to them light and darkness succeed each other, and the gaiety of summer is followed by the dreariness of winter. But what can those stars be which are seated so far beyond the limits of our planetary system. They must be masses of immense magnitude, or they could not be seen at the distance of place which they occupy. Each of these stars may be the token of a system as vast and as splendid as the one which we inhabit. Worlds roll in these distant regions, and these worlds must be the mansions of life and intelligence. The contemplation has no limits. If we ask the number of suns and of systems, the unassisted eye of man can take in a thousand, and the best telescope which the genius of man has constructed can take in eighty millions! well might we say, "what is man that thou art mindful of him, or the son of man that thou shouldest deign to visit him."

But it is not necessary to soar in the regions of space for the enjoyment of the wonderful works of God, they are ever within our reach, the hand that guides the pen and performs so many useful offices, is of itself a subject of the most wonderful mechanism, the birds of the air, the insects that buz around us, the worm that crawls on the ground, the trees, the flowers, the herbs, even the noxious reptiles, and the weeds we destroy, are all wonderful in their formations, and all equally display the power, the wisdom, the greatness, and the goodness of God. Take for instance the natural history of the Bee, as affording a beautiful lesson to wouldbe politicians, consider the industry, the arrangement, the order, the harmony of the colony, observe the Queen Bee the monarch of the hive, surrounded by her faithful subjects, all yielding ready obedience to her laws, protecting her person, working for her support, and defending her with their lives when danger approaches; observe how the labour is divided by the workers in furnishing different materials for the hive, some collect the nectar of flowers, from which they elaborate honey and wax; others gathering the pollen or dust of the anthus of flowers, of which they make what is called bee bread, serving as food both to the old and young, and others searching for resinous substance called propolis, used in various ways in rendering the hive more secure, and giving the finish to the combs, but all work in order, and all in subjection to the authority placed above them by God in His Providence, for the welfare of the whole community. "O Lord how manifold are Thy works! in wisdom hast Thou made them all; the earth is full of Thy riches." L. C. K.

To the Editor of the Christian Beacon.

I was looking over the monuments in a Church in one of our towns, and in course came to one which had been raised to a well-known miser. It had been composed with all the blundering felicity of a provincial statuary. The inscription was contained in a large circular slab of marble, which was surrounded with a wreath intended for amaranthine, although, with strange absurdity, poppy-heads were plentifully inwoven in it. This slab was supported by two weeping, naked, discoloured children, intended for angels, but much more resembling children of the creditors whom the miser had turned out of doors, In their hands they had each a scroll with a text of Scripture on it. But the letters being somewhat obliterated, the mind was left at liberty to follow its train of association, and to suppose each scroll to be a bond or deed of mortgage with the title and date upon it. All this cumbrous apparatus rested upon an altar-tomb, which had quite the appearance of the old man's deed-chest turned into marble. In the inscription the deceased was thus characterised :

He was just as he was generous:

His hand was ever as open as his heart:

And his practice was in just proportion to his faith. 1.12 11.91 1 10281x

This equivocating epitaph was supplied by a wag to the heir, who set it up, most innocently supposing that it contained that eulogy which the deceased had a right to demand from custom, though not from truth.

Satire is indeed most unbecoming in the house of the God of love, but not more so than falsehood in the house of the God of truth. On the present occasion it led me seriously to consider how very equivocal are the characters of most professors of the Gospel. If eulogy must needs be bestowed upon them, and truth be it all preserved, their description must resemble that of the miser's, or, at best, consist in the negation of gross vices, without any assertion of truly Christian graces. And this amounts to the same thing. But if such be the case, is it not awful to think what must be the description entered into those books which will be opened at the last day, how different from their reputation amongst their neighbours, how different even from the tale of their own awakened conscience? Even on a death bed that monitor, unless prompted by the Spirit of God, will be made to excuse, as well as to accuse. Indeed so little sensible are men to the awfulness of the tale which their hearts well proved by the Spirit, which searcheth all things, would reveal to them, that they will often soothe their dying hours with imagination of the fine things that will be said of them after their death, rather then employ them in seeking peace for a self-convicted and humbled spirit.

How different indeed will be the tale of those Books from that of the unconvicted unconverted heart. Let us, with all reverence, imagine for a moment these two witnesses to be confronted. Will not the account, in most instances of persons well thought of in the world, stand very nearly as follows.

Heart. I am upright and industrious.

Book. Your uprightness is the mere creature of human law and custom. Your industry is a continual endeavour of worldly mindedness. Thus far, you are without God in the world.

Heart. I am sober and careful.

Book-Partly from interest, partly from a natural gift which you have never improved, under all the blessed means of grace which you have had, into the spiritual gift of Christian watchfulness and circumspection,

Heart. I am affectionate to relation and friend.
Book. You indulge in the agreeable possession of a

natural gift, which might have grown into Christian love. But you have improved it no more than the last. Heart.-I am charitable,

Book. Partly from a natural gift which you have not mproved any more than the previous, partly from the igratification of self-applause.

Heart.-I am peaceable with all men.

Book-Partly from a natural and unimproved gift, partly from indolence, partly from fear, partly from insignificance,, Heart.-I am moral.

Book. Your morality is the result partly of natural and unimproved gifts, partly of favourable but unimproved. position. And it is your looking-glass in which your, carnal vanity loves to contemplate itself. Heart. I am religious,

,,,

Book,-Your religion is, in general, merely formal. At the best, but sentimental. It is no abiding principle in the heart, no fountainhead of thought, word, and deed. It gives birth to aspirations. But they are soon abandoned. To resolutions. But they are soon forgotten. You have not the mark continually in sight, and therefore you run uncer. tainly, now on this side and now on that of the right course. You do not grapple with temptation, and therefore your fight against it is an ostentatious beating of the air. You do not keep the faith.

Heart. I have a good conscience.

Book. As good and fair as the whited outside of a sepulchre. But you have never had such faith in Christ as to dare to look at the corruption within. Trusting (however you may deny it) in your own merits, you go to a favourable judge of them. You will not examine your demerits, and throw yourself entirely on him who alone had merit, and can obtain for you the imputation of merit.

So stands the account. Reader, is it true, or not? O that the Book of the word of God may be taken up by you with such earnestness, with such a desire of knowing the truth as it is in Christ, that it may open your heart and give the true knowledge of yourself, so that you may flee to the only refuge from the wrath of God, and on that day, when the Books shall be opened, you may, as a chosen yessel of mercy, be able to stand faultless before the presence of the glory of the Judge.

PSALM 137.

By Babylon's waters we silently sorrowed!
Yea wept as we thought of our desolate home!
The wings of the dove we then fain would have borrowed,
And fast from the tyrants dominions have flown.

Our harps bung we sadly on willows surrounding!
Their notes full of melody ceased to be heard;
Save when the bleak blast thro' their chords was resounding
But mournful and low were the notes that it stirred.

Our enemies fierce, and as strong as the lion,
Now holdly required a song from our hands:
But how could we sing the sweet hymns of our Zion
'Neath slavery's chains, in proud Babylons lands?
Arise, O Jehovah! with blessings appearing;
Thy banners of mercy upraise and unfurl!
With gladness the hearts of Thy lone Israel cheering,
And build us that city whose gates are of pearl.
There safe and secure in its walls of salvation,
In loud pealing anthems our voices shall raise!
For ever defended from each hostile nation!
No tears shall then dim our once sorrowful eyes!

ROSSENDALE,

Thoughts for Parents and Instructors. Bring them up in the nurture and admonition of the Lord.-Eph. vi. 4. To the Readers of the Christian Beacon.

THE warmth of my attachment to the cause of education, and the deep interest which I take in the welfare of the rising generation, will, I trust plead my excuse for venturing, with the permission of the Reverend Editor, to commit from time to time a few unconnected "Thoughts" to the pages of his periodical, "The Christian Beacon."

I feel considerable hesitation in writing them for the purpose of publication, lest it should be imagined that I have conceit enough to affect the character of an adviser and a reprover of others who are older and wiser than you, my kind readers, to believe

myself. Let me of arrogance and self-importance are not

that such a spirit of

the feelings with which my few remarks will be written. On the contrary, it will be with the most sincere diffidence that I shall lay them before you, willingly admitting it to be highly probable that they may prove more profitable to myself than to any one of my readers; inasmuch as the solemn question must necessarily force itself into the mind of the writer: You that know these things, do you do them? I do indeed know full well how easy it is "to be good upon paper," and would not have it supposed that I myself pretend to have risen to the level of sentiments which nevertheless I attempt to vindicate. To know our duty is one thing, to practice it is another. I desire also to mention that it is not my intent to confine myself exclusively to orignal "Thoughts" on the interesting and important subject which I purpose to bring before the readers of the Christian Beacon. More valuable remarks shall occasionally enrich my series of papers on education, so that whatever unprofitableness may attach to my own suggestions I shall at least possess a hope that my extracts from the writings of more able pens may not prove altogether useless in advancing the present and everlasting well-being of our youthful friends."

ON THE PLEASANTNESS OF TEACHING. The office of an instructor of youth is one of peculiar blessedness, if we consider it as in truth it ought to be considered. How shall the school-room be other than a happy place to those who nuptake the imdorortant work of instruction, in the joyful and animating bope that they shall be enabled faithfully to fulfil its high and arduous duties? Shall the instructor go through his labours as if it were nothing to turn up the unbroken ground? nothing to aid in the developement of the wondrous faculties with which man is endowed? to guide the inexperienced, uninformed mind, and to be instrumental in imparting, not only the knowledge which is "profitable for the life that now is," but also that pure and heavenly wisdom which is to make us meet for our home above. How should an instructor who feels this to be his office, not feel it to be a blessed office; how should he feel otherwise than deeply anxious for those towards whom he stands in this most interesting, yet responsible relationship! Cold indeed must be that heart which can watch unmoved the progressive improvement of the human faculties; as day after day he sees them expanding under the influence of education, himself the instrument employed to discipline the young minds around him,-to train them up to usefulness and virtue. M. P. H.

Lines addressed to a Child,
Why do my fond eyes follow thee, my jewel, round the room?
Why does thy step, thy voice, thy laugh annihilate all gloom?
Why is thy love so priceless to thy mother's clinging heart?
Why should thy childish aspect such magic bliss impart?
It is not Beauty's spell that rests, upon thine open brow,
Thou hast no lustrous ringlets down thy soft neck to flow,

Thy step can boast no gracefulness, beyond sweet childhood's own-
Yet in thy mother's fancy thy charms may yield to none.

There is deep thought already on thy frank young forehead 'shrine;
In the soft radiant azure eye there is so much of mind;
There is a music in thy speech, a softly thrilling tone-
A fervour in thy warm caress, which seems affection's own.
Oh! fondly do I doat on thee, my bird of promise fair-
How lingering rests my loving hand on thy meek parted hair,
How earnestly mine eyes peruse those cloudless orbs of thine,
How yearningly I strain thee to this grateful heart of mine.
Thou art the crowning blessing, of a lot before how blest!
The firmest bond of plighted faith which never knew unrest,
The brightest, freshest sunshine, of a sky undimmed by shade,
The very key-stone of love's arch, whose base how firmly laid!

There is another flower, to climb our roof-tree round,
There is a fair and gentle boy, within our dwelling found-
The very soul of innocence dwells in his soft blue eye,
His glance, his smile, his helpless trust, are bright with purity.
We love these precious little ones-but there is One above
Who loves them with a tenderer, a more enduring love-
We deem that we could die for them-but, ah! we may not know
Such love as bow'd Oneglorious head on the dark cross of woe.
O, Saviour, make them thine indeed, early and ever thine;
O shed around these treasured ones some breath of Grace Divine.
Their lovely childish innocence must dim with many a stain;
O wash them in Thy precious blood till all is white again.
We love these helpless little ones-and shall we then forget,
That we too have a Parent, whose care is kinder yet!
O by the fount of gushing love our trembling hearts confess,
Learn we with humble, grateful awe, to prize that tenderness.

From the Inn Book, at Capel Curig.

I SAW old Snowdon's tempest beaten height
Reflected in the lake at earliest day,

Till every ridge and tree and tint and light
Before me in the liquid mirror lay;
Nor missed I crag, or peak, or shrub, or stone,
In that bright picture which beneath me shone.
And thus, I thought, thy glories, O my God,
E'en from thy creatures may reflected be;
And could we but lie thus before thy throne,
Thou might'st some likeness of thy image see.
Calm then the swellings of this restless mind,
O'er my whole spirit breathe thy sacred rest;
And let me, wholly to thy will resign'd,
Gaze on thy Blessedness, and thus be blest.
Sunday August 14, 1836.

Lines written by the Sea side.
In ev'ry object here I see,
Something, O Lord, that leads to Thee;
Firm as the rocks Thy promise stands,
Thy mercies, countless as the sands;
Thy love, a sea immensely wide;
Thy grace, an ever flowing tide.

In ev'ry object here I see,
Something my heart that points to Thee;
Hard as the rocks that bound the strand,
Unfruitful as the barren sand,
Deep and deceitful as the ocean,
And like the tides in constant motion.

But, Oh! do Thou Almighty Lord,
To me Thy sov'reign grace afford;
And with Thy Spirit's fruitful dew,
Melt Thou my heart, my soul renew,
That I the wish'd for shore may gain,
And on the rock of truth, eternally remain.

Y.

Y. H. N. E.

LONDON: Published by SIMPKIN, MARSHALL, & Co. HAMILTON, ADAMS, & Co. and R. GROOMBRIDGE; BANCKS & Co. MANCHESTER; H. PERRIS, LIVERPOOL; J. SEACOME, CHESTER,

T. THOMAS, Printer, Eastgate-street Chester.

CONFUSED statements of the truth are peculiarly dangerous in the present state of the Christian world! When indeed are they not dangerous;----for the world is the battle field, and though the follower of our Lord is always a pilgrim, he is also a Christian warrior and wears his armour of proof under his pilgrim's gown? The warning of danger in the Christian camp should be therefore clear, distinct, and stirring, as the sound of a trumpet, but a weil-blown trumpet, for if the trumpet give an uncertain sound, who shall prepare himself to the battle-that battle which is ever fighting, ever to be fought, as we go forward disputing our way step by step, with our deadly enemies, the world, the flesh, and the devil?

We are told in the Holy Bible, that "a Bishop must be blameless, as the steward of God," "apt to teach,"+ "holding fast the faithful word as he hath been taught, that he may be able by sound doctrine, both to exhort and to convince the gainsayers." His word of exhortation and of warning should be as the notes of the trumpet, which giveth not forth an uncertain sound.

It is a subject of rejoicing before God when we can take the inspired word of truth and comparing the ministerial character of the man, with the ministerial requirements of that word, find the one to be in agreement with the other, to be as far as human infirmity will allow, the faithful copy of the divine model. In these days of rebuke and blasphemy, when too many hesitate not in the very face of scripture to speak evil of dignities, we rejoice to bear our testimony to the sound speech which cannot be condemned of the single hearted Bishop of Chester, a man as wise as he is plain-spoken. God forbid that we should stoop to flatter any one, and he would be as grieved to receive flattery as we should be unwilling to offer it. We praise not the individual, but we are well aware that many watch for the halting not only of himself but of every minister of the Church of God, and we do rejoice to have this opportunity to declare that we "glorify God in him."

We rejoice to find that he is " apt to teach," that he does hold fast, and hold forth the faithful word, to be a lamp of life, in the midst not only of the wide-spread practical infidelity of the present day, but the heresies and superstitious vanities rising up like deadly vapours in the midst of the Church itself. On the subject of the Church and the Sacraments, where ignorance and error seem to prevail, not only among the careless and

* Titus i. 7-9 + 1 Tim. iii. 9,

the ungodly, but even among the devout, this distinguished Prelate has spoken with admirable clearuess, and decision, in a Sermon lately preached in some parts of his extensive diocese; and as only a few copies have been yet printed of that Sermon, we are glad to give a wider circulation to what appears to us so valuable. The Sermon was published at the request of some of its hearers, and surely its readers may participate in their desire for its circulation. The portion of Holy Scripture which he has taken as his text is this, I John v. 11, 12. "This is the Record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son of God, hath not life."

"The Ethiopian had the Son; of whom we read in the book of Acts, that Philip explaining to him the prophecy of Isaiah, "preached unto him Jesus. The Lord, no doubt, opened his heart, that he received the things spoken of Philip:-saw that all which Isaiah had foretold was completed in Christ Jesus. And he desired to be baptized in his name. "Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God." This was to have the Son. So likewise the the people of Antioch Paul and Barnabas proclaimed to them that the Lord had set liim to be a light unto the Gentiles, that he should be salvation to the ends of the earth. And when they heard that, they were glad and glorified the word of the Lord; and as many as were ordained to eternal life believed." From that time they had the Son, and in him eternal life.

"And we are here shewn, what put them in possession. On our part is the offer, He that hath the Son hath life. And now the Ethiopian, and the Gentiles of Antioch are in possesion of the gift, and "go on their way rejoicing," The intermediate means, through which they have gotten possession is their faith; their conviction that eternal life is bound up in Christ Jesus, and their willing desire to receive it at his hands. To the dying Israelites in the wilderness, the means through which they received their cure was their sight; every one that was bitten, “when he beheld the serpent of brass he lived." To the Christian, the medium through which he receives his blessing, the blessing of pardon and peace, is his faith; not his outward sight but his inward faith he represents to himself his own helpless condition, and God's gracious promise: and he says in his heart, Lord I

✦ Acts viii. 30—40. † Acts xiii, 47, 48.

M

perceive that there is "no other name under heaven through which I may receive health and salvation, but only the name of the Lord Jesus Christ." In that name I seek the salvation which thou has promised to them that believe. "I desire to be found," when thou comest to judgment," not having mine own righteousness," or any other ground of trust, but a trust in him "who died for our sins and rose again for our justification." I de. sire to be found as one who has taken the Lord Jesus Christ for "my wisdom, my righteousness, my sanctification, my redemption."

"Such, in effect, is the process through which the believer obtains possession of the Son. It is altogether an inward transaction. No outward form can be substituted for the inward movement of the heart, though God has ordained that the inward movement should be sealed and attested by the outward form.

The

"There is more need to remark this; because there is always a natural proneness, on man's part, to trust to outward means; to trust to them not only for what they are intended to convey, but for more than properly belongs to them. Some place salvation in the Church. Perhaps they do not openly assert, in the plain language of that Roman Catholic error against which we have protested, that he that hath the church hath life, and he that hath not the true church hath not life. Without asserting this, we may so speak, as to lead our hearers to infer it. And this is dangerous error. The word of does not say, he that hath the church hath life, but he that hath the Son hath life. The church is not salvation, but the channel through which salvation runs. church" the congregation of faithful men in the which the pure word of God is preached, and the sacraments are duly ministered throughout the world :"-this church of Christ is the instrument in his hands, through which from age to age is conveyed the knowledge of Himselr as the author of life eternal. The Church is "the pilla and ground of the truth," to which they whom God disposes towards the attainment of salvation, may come for light to guide and to instruct them. But to suppose that communion with the church is in itself salvation, is to repeat the error of the Jews: they said among themselves, that they were of the children Abraham, and believed that all must be well with them, nothing could deprive them of God's regard, because they "had Abraham to their father."+

"Others, again, would appear to teach that eternal life is in the Sacraments: those sacraments which Christ has ordained in his church as the sign and seal of faith on man's part, and as means through which the Spirit confirms, and comforts, and sanctifies the believer. Let me not be supposed to undervalue those sacraments. Would indeed that they were more duly appreciated! They are signs, in all ordinary cases essential signs, of spiritual life; and reciprocally they cherish and strengthen spiritual life. But they must not be mistaken for the procuring cause through which we obtain life eternal. Through FAITH we have the Son, and not through the sacraments which he has instituted. We may use the common illustration, and compare them to the seal in a covenant between men. When men conclude a covenant they apply a seal. But the seal is not

* Phil. iii. 9. + Art. xix. + Luke iii 8. ** Art, xxv.

the covenant; it indicates that there is a covenant, and loses all its importance if there is no real transaction which it witnesses. If we can suppose a seal attached to a deed in which nothing is declared, such, and no more, would be the sacraments when no faith were written on the heart. There is nothing in Scripture, nothing in reason, nothing in experience, which will lead us to a different conclusion, Both Scripture and experience attest their inestimable value, when they ratify a real covenant: when they give proof that we accept the Son, proposed of God for our redemption; that we continue in the faith which we have professed, that we desire to maintain a perpetual interest in the Author of our salvation. But to trust in the sacraments as more than this, would be to err once more with the Israelites, who relied upon the ark for security, saying, "Let us fetch the ark of the covenant out of Shiloh, that when it cometh among us, it may save us out the hand of the enemies." But the Philistines fought, and Israel was smitten notwithstanding nay, even the ark of God was taken. The symbol of God's protection could not save those whose hearts had left the Lord of the covenant. So neither will the sacraments save any, who trust in them, instead of trusting in the Lord whom they represent; and who therefore take the shadow without the substance, and are satisfied with an unmeaning sign. For such are the sacraments without faith a seal to a blank deed. He that hath the Son, hath also the sacraments which the Son has appointed for his church; but it would be fatal error to suppose that whoever had the sacraments had the Son, and with the Son eternal life.

"And surely there is reason to give this warning, when we think how many profess and call themselves Christians, because they have been baptized in the name of Christ, yet show no faith through life in him whose name they bear! And still, when life seems failing, desire that the food of faith, the sacrament of the body and blood of Christ may be administered to them, as if, having that, they had not only what was generally necessary, but universally sufficient, for salvation!

And thus in his practical conclusion he remarks, together with the state of mind which belongs to one who has come to the Son of God for righteousness which he has not in himself, there will also be a way of life originating in that state of mind. St. Paul has traced it, saying, 'The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.**

THE CHURCH OF ENGLAND. THE standard of intellectual and moral character among religious Dissenters, has been raised to its present eleva tion, and maintained there, by the indirect influence of the establishment; and if our Church were at once swept away, the place of our Bloomfields and our Sumners would not necessarily be supplied by Doddridges and by Halls; nay, with it, I should say, that an Institution so deeply fixed in the hearts and minds of millions could not be subverted, without subverting at the same time, all the foundations of civil society.-Archdeacon Wranham's Charge.

"In such as worthily receive the same, have they a whole some effect or operation."-Art, xxv. +1 Sam. iv. 3.

** Gal, ii. 20.