God would "accept" (in the Hebrew, turn into ashes)" his burnt sacrifice." Psalm xx. 4. Bp. Patrick.

Hereby it was declared, that the innocent was taken for the guilty; and the sacrifice sustained the vengeance, that must otherwise have been inflicted on the sinner. Bp. Horne.

THE ASCENSION OF CHRIST.
(Abridged from West's Scriptural Essays.)

THE anniversary solemnities prescribed by our church have conducted us through the principal incidents of the Saviour's life. We have knelt in adoration beside his humble cradle at Bethlehem, beheld the star which guided the eastern sages, and witnessed, in his infantine subjection to the laws of his country, the verity of his own assertion, that he "came not to destroy, but to fulfil." We have mediated on his triumph over the powers of darkness, achieved by that moblest species of warfare, self-command; have poured the tears of gratitude and penitence over his bloody eross on Calvary; and have seen, in his disclosing tomb, an assurance of our own emancipation from the ty ranny of death. We are now con ducted to Olivet, to catch the last footsteps of the redeeming God; to fix our affections on that heaven to which he has ascended, and to await the fulfilment of all his promises. The speedy accomplishment of one of them convinces us that the other, though delayed, is irreversible. As surely as the Comforter descended and endowed the apostles with gifts adequate to their mission, so surely is Christ gone to prepare celestial mansions for his faithful followers, that "where he is, there they may be

also."

specting the question, whether our Saviour did not, on the very day of his resurrection, enter the heavenly sanctury, and there, as priest and victim, present his human nature to his Father, though there are many passages in Scripture which favour the affirmative, yet, it being matter of curiosity rather than improvement, and intimated instead of assured, a decision is unnecessary, perhaps irreverent. We must, however, remark, that the objection urged against the spontaneous and frequent ascents of the Messiah-namely, that as the joys of heaven would certainly detain him in those blessed mansions, only a shadowy form returned to earth, and mounted from Olivet-is futile, and savours of the system which denies that the only begotten Word did empty himself of those felicities and glories, and spend many years on earth in privation and suffering. The disciples had frequent opportunities of proving, that it was the natural and tangible body of their Lord with which they conversed; and it was necessary to their conviction of his as cension, that he should demonstrate it to be such, till the instant when, self-exalted, he showed them that flesh and blood were capable of glory, and honour, and immortality, and that they would in future have an Intercessor, who knew their infirmities, pleading for them at the right hand of God.

The three most favoured apostles had been previously prepared for this event, by witnessing the transient investment of celestial splendor which took place early in Christ's ministry, and soon after he had exploded their vain hopes of temporal greatness, by explaining to them, that, though he was the promised Messiah, and the Son of the Highest, his business on earth was to suffer and to die; while pains and persecutions, not ease and greatness, would be the portion of his followers. To sustain them under this disappointment of their ambitious hopes, he selected Peter, and the sons of Zebedee, to pass the night with him upon Mount Tabor; where, while he prayed, he became transformed

into a glorious body, emitting insupportably dazzling brightness, and clothed with a vesture white and pure as the sunbeams. The radiant forms of Moses and Elijah also appeared as representatives of the law and the prophets, adorned with the majesty of the unseen world; and, they conversed with him respecting that event, which is the only one in human affairs that can deeply interest happy spirits, even "his decease, which he should accomplish at Jerusalem." The selected witnesses were charged by Christ, not to divulge this anticipation of heaven till after his resurrection; possibly, because the malice of the Jews should not be stimulated to shorten his ministry before his hour was come; but we well know the force of sympathy, and, doubtless, the renewed confidence in their Master which these apostles felt was communicated to all the sacred college. Many years after, St. Peter, a little before his own martyrdom, consoled his converts, by alluding to the honour which he saw his Saviour receive in the holy mount; when he heard a voice issue from the excellent glory," and proclaim the oft-repeated recognition of "This is my beloved Son, in whom I am well pleased."

There are three distinct narratives of our Lord's ascension; all of which are recited in this day's services. From these we learn, that Christ, at his last appearance to his disciples, conducted them from Jerusalem to his favoured village of Bethany, near which lay the pleasant mount of Olivet, so call ed from the trees thereon cultivated, in full view of the garden of Gethse mane, the scene of his agony, and of Calvary, which witnessed his death and resurrection. Discoursing by the way, he commanded then to continue at Jerusalem; at which place they should soon receive those miraculous powers which would confute gainsayers. He reminded them of the baptism which they had formerly received from John; and promised them that necessary unction of the Spirit which he had predicted, and would impart, to change the views of men who showed by their inquiries

that they were still most anxious to see the sceptre restored to Judah, though they no longer craved preeminence in his kingdom. His reproof of their expectations was gentle and affectionate, and strictly applicable to our vain imaginations when we are inquisitive "about times and seasons, which the Father hath put in his own power." The predominance of Judea among earthly kingdoms was to them of no consequence; that consideration being absorbed in their own peculiar mission to preach the gospeł in Jerusalem, Samaria, and even in the uttermost parts of the earth; or, as St. Mark terms it in his brief narrative of events subsequent to the resurrection of Christ, to make known to "every creature" the offer of eternal life, and the threat of perdition. And for this purpose they would receive in a few days miraculous endowments, and the perpetual influ ence of that Comforter who would supply his personal presence. Such were the parting promises, such the awful injunctions of the Son of God, who, elevating and extending his hands, as was the manner of the High Priest in the act of benediction, rose gradually from the earth, and ascend ed, till intervening clouds concealed him from their ardent gaze. But while the disciples (for the witnesses of this scene were not confined to the eleven apostles) stood looking toward heaven, two angels announced their Lord's re-assumption of his eternal glory, and restoration to heaven. The assurance that "He sitteth at the right hand of God," which was a phrase dictated by the Holy Spirit to St. Mark, in condescension to our limited capacities, is not included in St. Luke's account of the angelical communication; for it is often the practice of the sacred historians to omit, in a subsequent narrative, what had been previously detailed; but he substitutes intelligence which is still more important to every child of Adam, that the same Jesus whom the apostles saw taken from them, "shall so come in like manner as they saw him go into heaven."

The fourth lesson, taken from the

fourth chapter of Ephesians, suggests the moral improvement of this festival. The whole chapter is an earnest exhortation to the Ephesian converts, to show their proper sense of their Christian privileges, and of the excellent instructions which they had received, by "walking worthy of the vocation wherewith they were called.” Lowliness, meekness, love, and mutual forbearance, are the virtues especially recommended; virtues at all times necessary, and productive of that spirit of unity, in external worship as well as social amity, by which Christ entreated that his disciples might be recognized. How different is the portrait which the apostle presents, of à community truly christianized, from that pseudo species of what is termed Christian liberty, which now boasts so many partizans! Every man, say our present instructors, has a right to worship God as he thinks fit; religion being a private business between the Deity and the human soul. St. Paul, who learned his philosophy in the school of Christ, as well as at the feet of Gamaliel, does not enter into the abstract question of natual right; but speaks of "one hope of our calling, one Lord, one faith, and one baptism." The right of choice, say our theorists, being unalienable, it follows, that it may be exercised as often as inclination dictates. The apostle deprecates his converts being again reduced to the imbecility of childhood, "earried about with every wind of doctrine, by the sleight of men, and cunning crafti ness, whereby they lie in wait to deceive." We are now adjured to beware of being priest-ridden, and continually reminded of the gross impositions and galling fetters that have been formed by an interested hierarchy. But the Ephesians are assured, that those "apostles, prophets, evangelists, pastors, and teachers," who instructed them in their duty, were sent by God for their edification. The apostle and the sceptic do not speak the same language; for one describes that to be a privilege which the other denominates an imposition; and what the inspired writer calls folly and misery, is with the idolator of

freedom the perfection of our nature. Both agree in describing heaven as the seat of concord, peace, and order. If increasing the resemblance of earth to heaven must tend to increase the sphere of human happiness, do not those counteract this purpose who foment a spirit of insubordination and contention; or who, for some minute point, or unimportant difference of discipline or opinion, create and continue those schisms in the Christian world which Christ and all his apostles so earnestly prayed and laboured to avert, that they might thereby preserve the universal church, however differently modified, as one family, united by the indissoluble bond of the same religious principles, and inter-community of charitable and benign affections?

The collect prays, that as we believe our dear Lord, the only begotten Son of God, to have returned to heaven, so our affections, our desires, and our hopes, may also ascend, and with him continually dwell: not in the unprofitable absorption of inactive contem plation; but in the devout energies of a life governed by the expectation of immortality. Christ, as we have before observed, did not hasten to enter on the glories of his mediatorial kingdom, till his whole work on earth was finished. By frequent appearances to his disciples, he proved the reality of his resurrection, that sure attestation of the efficacy of his atonement. He commissioned them, in his name, to preach the gospel, and "instructed them in things appertaining to his kingdom." During his ministry, he devoted his nights to prayer, and his days to salutary tuition and works of mercy. Descending from the mount of transfiguration, when the glory of the Godhead had scarcely faded from his countenance, or his garments returned to their earthly similitude, he did not continue abstractedly musing on his conversation with his prototypes, but hastened to relieve the agonies of a despairing father, by dispossessing a suffering youth. Hence we may infer, that the conscientious discharge of our social duties, hallowed by the sweetsmelling incense of habitual piety, is

the best proof of that sanctification of our affections which religion requires. The present celebration peculiarly suggests to our minds two subjects of meditation: the intercession which Christ continually prefers for mankind, and the mansions which his own words assure us he is preparing for his obedient followers.

Respecting the first, we have again to contend with that pride of reason which will measure the determinations of God by the actions of man, and particularly by those of princes, between which an infinite difference of situation forbids analogy. Why our prayers are more acceptable to the Deity when preferred by one of the co-equal Godhead, why human infir mity obtains more merciful recognition when its frailty is pleaded by him who felt its weakness and temptation, to him who "understandeth all our thoughts, who is about our bed, and spieth out all our ways," is as unsearchable, as why the Almighty would not pardon sinners without a vicarious offering for sin. This is meant, as far as relates to the possibility of reducing the divine counsels to that standard of moral fitness by which we guide our actions; but the impression designed to be made on the minds of those who enjoy the benefit, is here, as in the doctrine of the atonement, easy and practical. A constant sense of our insufficiency; the sacred warmth of devout gratitude; hope for the contrite heart, humbled under a sense of perpetual frailty, or bleeding from the recol. lection of presumptuous sins; all these affections and convictions are excited, and impressed, as often as we prefer our prayers through the merits of our Saviour, or consider him as pleading for our infirmities, or displaying our glorified nature beside the throne of God.

The prayer of our Saviour contains a request to the Father, that "those who believe in him might be with him and behold his glory." And from another passage in the same gospel we learn, that the Father always hears the prayers of his well-beloved Son. To hear, signifies to grant. Je

sus has ascended into heaven; there also shall those who believe in him ascend, when, after the awful inquisition of the last day, he publicly ac knowledges his faithful servants, and conveys them to the kingdom prepared for them in the divine counsels "from the foundation of the world."

Heaven, therefore, the Holy of Holies, irradiated by the more immedi ate presence of the Deity, and inhabited by happy and sanctified beings, is the Christian's final home; and till he arrives there, he is either a militant wayfaring pilgrim, travelling through a probationary world, or a disembodied spirit in the safe keeping of the Lord Jesus; consequently in security, peace, and hope. If our present faculties are inadequate to a clear conception of the wonders of Paradise, (as St. Paul, who was transported thither assures us is the case,) how shall we meditate on those superlatively happy regions, illuminated by the glory of the living God, without confusing our ideas from the intervention of analogies which, though derived from whatever is most glorious and desirable in the present world, can but faintly shadow out the permanent and pre-eminent enjoyment of that which is to come.

ORDINATIONS.

At an ordination, held at St. John's Church, in Elizabeth-Town, NewJersey, on Thursday, 23d April, 1818, by the Right Rev. Bishop Croes, Mr. FRANCIS H. CUMMING was admitted to the Holy Order of Deacons. Divine service, on the occasion, was performed by the Rev. Mr. Rudd, Rector of that Church, and an appropriate dis course delivered by the Rev. Lewis P. Bayard, Rector of Trinity Church, Newark.

On Tuesday, the 16th of March, in Christ Church, in the city of New York, the Rev. CHARLES SMYTH, Deacon, was admitted to the Holy Order of Priests; and on Saturday, the 25th of April, the festival of St. Mark, in Trinity Church, Mr. RODNEY RosSETTER was admitted to the Holy Order of Deacons, by the Right Rev. Bishop Hobart.

Traits of the Character of Bishop WATSON, extracted from a Review in the Quarterly Review, of Anecdotes of the Life of Richard Watson, D. D. Bishop of Landaff, written by himself at different intervals, and revised in 1814. Published by his Son, Richard Watson, LL. B. Prebendary of Landaff and Wells.

IN contemplating the history and character of this extraordinary man, we can only recollect one other bi shop with whom, by the remotest approximation, he can be compared. This was Burnet; but even with him Bishop Watson afforded more points of contrast than of similitude. Both were indeed men of great natural abilities, great reformists, busy meddlers in politics, and of arrogant overweening tempers.-Both too had been professors of divinity in their respective universities, and both were gifted with the talent of natural, copious, and overflowing eloquence. But here, unfortunately for the latter prelate, all resemblance ceases at once; for Burnet was profoundly learned in his own science of theology, while Watson was a mere smatterer. Burnet was conscientiously resident in his own diocess, and most diligent in the discharge of his Episcopal functionsthe late Bishop of Landaff was, of all diocesans, the most remiss. Burnet was an indefatigable preacher-Watson seldom appeared in the pulpit but for the purposes of display. The former, with all his political prejudices, had a deep and awful sense of religion in the latter, all the detachment and disengagement from the world, which ought to adorn and consecrate the declining age of a Bishop, were lost in secularity and self-interest. Moreover, this violent declaimer VOL. IL

[VOL. II.

against sinecures and non-residence, was the first who converted the regius professorship of divinity into a sinecure: this enemy of pluralities held, in his own person, at least fourteen places of preferment; this man of moderation in his wishes, and calm contentment under the shade of retirement, spent the last twenty-nine years of his life in execrating those who, for his obstinacy, had left him to that retirement, while he was occupied in nursing up a fortune, till, according to his boast, with the poorest bishopric in the kindom, he became the richest bishop upon the bench..

For these enormous inconsistencies, however, between conduct and profession, something is in justice due to his memory by way of explanation.-. He exercised the functions of Regius Professor of Divinity in person for a period of sixteen years, and did not quit it till an inveterate disease, the fruit perhaps of his chemical opera. tions, warned his physicians to pre scribe relaxation and retirement in the country.

*

An admirable professor indeed he was for boys and strangers. His majestic and commanding figure, his terrific countenance, his deep sonorous voice, the uninterrupted tenor of his sentences, which, though far from classical, were never barbarous or solecistic, and, above all, the boldness and originality of his sentiments seldom left the under graduates' places unoccupied in the theological school. But (alas! for pomp and pretence!) he had sometimes an auditor or two of another stamp who came to spy out the barrenness of the land, and bring back to the evening party a

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