this particular portion and enclosure of the glorious scene and society which heaveu has in reserve for those who shall be found faithful to their Lord-those who shall be accounted worthy of that happy, happy kingdom. We, my dear hearers, at this time, in this place, and whenever we thus statedly assemble, bear the same solemn and affectionate relation to which the apostle in the text refers, and which he bore to his Thessalonian brethren, the relation of the minister to his people, and of the people to their minister. The Lord grant that, on his part, the minister may be able to say from his heart, though with a depressing sense of his extreme deficiencies in the duties of his sacred office, yet still in sincerity-to say, "what is our hope, or joy, or crown of rejoicing? are not even ye," beloved in the Lord, ye," in the presence of that Lord at his coming?" And the Lord grant that, on your part, every one of you that have been accustomed to join the worship and hear the word of God within these walls, may be able from your heart to say, though, permit me to add, it must be also with a similar depressing sense of your coldness, negligence, and distraction in these holy exercises-yet still in sincerity to say, "what is our hope, our joy, our crown of rejoicing?" Is it not even this, that we may ourselves be numbered among the faithful, effectual hearers of that word which has been preached to us;-among the living seals added by Divine grace to that ministry of Divine truth under which we sat ;-among those, in short, who shall occasion "hope" here on earth, "joy and a crown of rejoicing" in the presence of Christ at his coming,-to those ministers who spoke unto us the word of God, "and sought our souls for their hire?"

Two leading ideas are contained in the emphatic words of the apostle, as they bear on this part of the subject: first, the unspeakable satisfaction of the departed minister on finding the fruits of his labours gathered in to the heavenly garner; and, secondly, the utter disappointment of his hopes and desires wherever this is not the blessed result.

First, what unspeakable satisfaction, when the pastor, if found faithful, is favoured, on resting from his humble labours, to recognise and welcome any of those sheep, once lost, among the sheep at the right hand of the chief Shepherd! What a crowning of his hope with rejoicing and glory, when "he who now goeth forth on his way weeping, yet bearing precious seed, shall indeed come again with joy, bringing his sheaves with him," the precious fruits of that precious seed, reaped with triumph, though sown with tears! What ecstatic surprise,-alas that our present ideas and feelings fall so far below the exalted theme! there first to discover, perhaps, many

an unknown, unsuspected convert of grace, through the instrumentality of some good word in season, dropped by himself in the course of his exhortations, when he was little aware of the mighty blessing with which the Lord was honouring that word; little aware that it was an arrow of conviction, shot at a venture by his feeble hand, but pointed by the Spirit at the very conscience and heart of some stricken individual,-stricken, first, that he might be healed at the last by the good Physician; that he might, at that moment, make the first step of a passage from death unto life eternal. What joy, then, to the minister of Christ, whose heart was in his labour-who sought not "filthy lucre," but immortal souls, and who perhaps was at times disheartened by the appearances and circumstances of his ministry, what joy, worthy to be called unspeakable, and full of glory, to find that, through that power which is perfect in weakness, the sufficiency which is of God, he did not run in vain, nor labour in vain; that he was, by infinite wisdom and condescension, employed as the instrument of saving at last one soul-(what is the whole world in exchange for one soul?)-the instrument of variously helping on the way Zionward others who had been previously led by some other minister or some other means to set their faces thitherward! What delight, surpassing our grovelling experience or expectation, to meet with those no more to be parted, with whom he had met here only for a slight and brief intercourse, or perhaps only in the parting scene, in a sick and dying chamber, but whom he had been honoured to awaken in their unconcern, enlighten in their darkness, comfort amidst their troubles, and prepare for their departure! -How different the scene of their next meeting from the scene of their last parting!— What "beatitude past utterance," to attain an intimate and unending reunion with those with whose spiritual experience he was made confidently acquainted on earth, with whose Christian sorrows or comfort he endeavoured to sympathise, and whom he would sometimes bear on his heart before the throne of grace! -to renew his fellowship with such, but in a far sweeter and holier manner, with such, no longer mutually beset with sins and sorrows, but mutually made perfect, made "meet for their inheritance," before the throne, not of grace, but of glory! of grace, but of glory! And all this joy will obviously be mutual; the joy alike of the pastor and flock; a joy of affectionate sympathy and congratulation; as the apostle writes to the Corinthians," we are your rejoicing, even as ye also are ours, in the day of the Lord Jesus." Here there may be comparatively little display of this joy; many circumstances here are unfavourable to its

exercise, unfavourable to the satisfactory intercourse and communion of those that fear the Lord, and would gladly speak often together concerning the things of his kingdom. But heaven-may we but arrive there! will make instant and infinite amends for all the silence and obstructions of militant Christians.

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- but

But fidelity requires that a word be added on the second idea suggested, that which is the reverse of the former idea; the utter disappointment of the faithful minister's hopes and desires, wherever this joy of meeting his people in heaven shall not be realised. "What is our hope or joy? are not even ye?" What other object of our ministry is proposed to us, or ought to be constantly present in our view? If this is lost, then, so far as the object of our ministry is concerned, all is lost. How melancholy, in this respect, those words of the prophet,"The summer is past, the harvest is ended; and we are not saved!" how melancholy, as contrasted with the exulting harvest-home in which he that soweth and he that reapeth shall rejoice together in life eternal!" There can, indeed, be no feeling of disappointment or distress in heaven: "God shall wipe all tears from all eyes" there; who will wipe one tear from the eyes of those to whom that ministry of the word which ought to have been the savour of life unto life," shall prove, alas, only "the savour of death unto death?" who shall soothe the disappointment and distress of those, through ages without end, who shall be "lost," because " our Gospel shall have been hid to them;" because they suffered "the god of this world to blind their minds in unbelief;" because we were not allowed, by manifestation of the truth, to commend ourselves to their conscience in the sight of God?" (2 Cor. ii. and iv.) What is their hope, their joy, their crown of glory? It is gone for ever," because they knew not the time of their visitation;" they would not lay hold on the things that belonged to their peace, before they were "hid from their eyes." "But, brethren, we are persuaded better things of you, even things that accompany salvation, though we thus speak."

even

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| immediate and beatific presence-to see him as he is, in his divine beauty and glory, and, in such sweet union with all his Church, to dwell for ever in the light of his countenance, and find the song, worthy is the Lamb that was slain!" a song ever new! The apostle seems to add the mention of his presence, as what would complete the rejoicing which he anticipated. The presence of Christ is, in Scripture language, only another name for paradise, for heaven, for the state and place of the redeemed in glory. Thus our Saviour himself prays that all those whom his Father has given him may be with him, where he is, and behold his glory; while he promises the penitent thief-" Thou shalt be with me in paradise." Thus, also, the apostle expresses his "desire to depart, and to be with Christ." No wonder that the presence of Him who has opened heaven to all believers should be the central charm and glory of that blessed world; that the Lamb should be in the midst of the thronethe Lamb the light of that firmament. How much, then, must it be both our duty and interest here to keep the eye of faith and hope fixed on Christ, and to seek in the appointed means his spiritual presence in our hearts! But, on the other hand, how dreadful that presence to those to whom it shall not prove thus delightful!-those who shall be severed from their Christian friends

lost to the labours of that Christian ministry by which they should have profitedpunished with everlasting destruction from that presence which is "fulness of joy!" And do you inquire, "When shall these things be? and what shall be the sign of that coming" of which the text makes mention? Death, let me reply, shall be the sign; then shall these things be to you, when you are called away by death. How near that most solemn event you may at this moment be, you are utterly unaware: "of that day and hour knoweth no man; it cometh as a thief in the night:" but as near as you are to death, so near are you to "the presence of our Lord Jesus Christ at his coming."

In brief conclusion of this imperfect dis course, let me exhort and adjure you, as one sincerely concerned for your spiritual, your eternal welfare,-hear the word, attend to the means of grace, as those who feel that they are candidates for eternity-that they have souls to be saved. When you have learned the way, see that you walk in it-the Gospel highway of repentance toward God, and faith toward Jesus Christ, which we have aimed scripturally to expound to you from Sabbath to Sabbath. Brethren, our heart's desire is, let it be yours also,—that you may be saved: fain would we not only

be saved ourselves, but help toward salvation every one of those that hear us. The Lord grant that deep desire! Let there be a perfect unanimity and co-operation in this great concern between the minister and the hearer. Let there be one united anxiety and endeavour, one simple end in view. In the season of sickness, more especially, and when death may seem to be approaching, let there be a cordial readiness, both in the minister to confer with the hearer, and the hearer with the minister. Such a readiness, we would humbly trust, there is in us; let it not be wanting in any of those who hear us. Think as you ought to think of the real blessedness of those to whom the word is a savour of life unto life. Think as you ought to think of the real wretchedness of those to whom it is only a savour of death unto death. Let feelings like these sanctify the closing year. Now I beseech you, brethren, for the Lord Jesus Christ, and for the love of the Spirit, "that ye strive together with us in your prayers." "For what is our hope, or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming?"

LITURGICAL HINTS.*-No. I. "Understandest thou what thou readest?"-Acts, viii. 30. FIRST SUNDAY IN ADVENT.

THE "COLLECTS" are so called because they embody, in the form of a petition, the sentiments collected out of the epistle and gospel. If we examine the epistle and gospel, we shall see that the spiritual blessings announced or promised therein to the Church at large, are made the subject of prayer in the collect. Most of them are above a thousand years old, having been used in the western Church from the time of St. Gregory the Great, and even earlier: they were composed or arranged by Gregory the Great, Gelasius, and St. Ambrose. They are not long-continued prayers, but short petitions: the ancient Christians, we find, used such in their liturgies; and St. Chrysostom in particular recommends frequent prayers, with short distances between. They are well calculated to prevent the worshippers from becoming languid and distracted in their devotions; and they will have this effect, when the people are in the spirit of prayer, keeping their attention lively, while the minister, in their name, is presenting the petitions, and waiting in expectation for the time when they shall take their part in the act of prayer by pronouncing heartily, and with one consent, "Amen."

The EPISTLES have that name given to them be

We intend, for each Sunday in the ecclesiastical year, including the saints' days and other holydays, appointed by the Church, to give a short notice of the proper services for the day, viz. the collect, epistle and gospel, and lessons, as well as of the proper psalms, when there are such. The remarks under this head will be partly original, partly gathered out of James on the Collects, Wheatley, Comber, Shepherd, and other writers, who furnish copious materials illustrative of the Liturgy.

cause, with very few exceptions, they are taken from that part of the New Testament which is called the "Epistles," or letters written by the apostles to the churches or places whose names they bear. They are only small portions of those "epistles," but they retain the name of the entire letter. They are, as it were, the letter or message of the Church to her members for that special Sunday and the week which follows it. The GOSPELS are selections from the writings of the four evangelists, who wrote the history of the life and ministry of our Lord Jesus Christ, whose writings, because our Lord was the founder, and first preacher of the Gospel, are therefore called, familiarly, "Gospels." These gospels, appointed for each Sunday, are selections only from the entire history, but (like the epistles) they retain the name of the original complete Gospel. It has been the practice in the Church for the congregation to "stand up" while the gospel is being read-a practice which is enjoined in the rubric: not that it is intended hereby to intimate any superiority in the truths contained in the passage of Scripture then to be read, over those of the "epistle;" but it is done out of a reverential feeling towards the Saviour, whose words are then to be uttered, or his works recorded. It is attended with no superstitious sentiment nor signs of obeisance; but is merely designed to

be an attitude of respectful recognition of the great things that Christ hath done for his Church.

St. Jerome is supposed to have been the person who first selected the epistles and gospels, and placed them in the lectionary at all events, they were appointed to the days on which we now read them at a very early period as a proof of this, they are generally used throughout the western Church, and commented upon in the homilies of several ancient fathers, which are said to have been preached on those very days to which these portions of Scripture are now affixed. It adds not a little to the interest we feel in these epistles

and gospels, to reflect that they have most of them belonged to the same Sundays and holydays on which we now, use them for more than twelve hundred years.

The LESSONS derive their name from the Latin word" lectiones," readings, because they are portions of Holy Scripture appointed to be read by the minister to the people. The rubric directs (exhibiting much good sense in its directions both here and throughout) that "then," that is, after the Psalms, "shall be read distinctly with an audible voice, "the first lesson taken out of the Old Testament." The injunction "distinctly," &c. was laid down out of a Protestant feeling, that the reading of the minister in our Church might be a contrast to the mumbling inaudible tone in which the holy Scriptures are not read, but hurried over by the Romish priests. Having, according to the exhortation, 'set forth God's most worthy praise,' we proceed to hear his most holy word.'" "He which prayeth in due sort (says Hooker) is thereby made the more attentive to hear; and he which heareth, the more earnest to pray." The public reading of por tions of the word of God is a practice of very ancient date. We learn from the "Acts of the Apostles," that the Jews "read Moses and the prophets in their synagogues of old time." Justin Martyr, one of the earliest apologists for the primitive Christians, informs us, that they read at their meeting both the Jewish pro

phets and the writings of the apostles in proper portions. The Church of England has provided that the Old Testament shall be gone through once, and the New three times a-year, because "all Scripture is given by inspiration of God, and is profitable" for edification; whereas the Church of Rome had broken up the Scripture into small fragments. "The order in which the books of both Testaments are read," says Abp. Secker, "is that in which they stand. Only in the Old, the prophet Isaiah, containing the fullest predictions of Christ's coming and kingdom, is placed at the approach of his nativity; and in the New, the Gospels and Acts are the lessons for the morning, and the epistles for the afternoon. In this manner we make provision for every day in the year; and hence one great recommendation of daily attendance on public prayers, where there are opportunities for it, is, that by means of it we shall proceed regularly through the sacred writings, and preserve the due connexion of the several discoveries made in them to man. But for the first lessons on Sundays, those chapters of the Old Testament are selected which appear to be most useful. The second lessons being from the New, there was no necessity, and little room, for choice. And to holydays such portions of both are adapted as best agree with the occasion."

It should be observed here, that it is the peculiar computation of the Church to begin her year and to renew the annual course of her service at this time of 'Advent," therein differing from all other accounts of time whatsoever. The reason of which is, that she does not number her days, or measure her seasons, so much by the motion of the sun, as by the course of our Saviour, beginning and counting on her year with him, who, being the true "Sun of Righteousness," began now to rise upon the world, and, as " the day-star from on high," to enlighten them that sat in spiritual darkness.*

The collect for the first Sunday in Advent (which is found in the first book of Edward VI. 1549), is one of those which the reformers did not alter (as they did most of the collects) from the Romish mass-book, but "composed anew, and substituted in the place of those which, containing either false or superstitious doctrines, were on this account rejected," though "in the composition of some of these collects the compilers appear to have had an eye to the missals and breviaries."t

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This COLLECT, which is collected out of the epistle and gospel, refers to both the advents or comings of the Son of God: his first, which is past, "in great humility" to "visit" our world with his message of mercy; the second, which is future, when he shall come again, but in a different character, in kingly majesty, to "judge both the quick and the dead." That we may be " prepared to meet our God," we pray, here, for enlightening grace to cast away the works of darkness;" and for strengthening grace to "put on the armour of light;" and to do this " in the time of this mortal life "-in this "the accepted time, the day of salvation," before "the night cometh, when no man can work;" that so at that awful timedeferred, indeed, until all God's purposes shall have been accomplished, but not the less certain-we may Bishop Overall, Wheatley. + Shepherd.

now

find, in this glorious Judge of the universe, "sitting on the throne of his glory, when before him shall be gathered all nations," a Saviour from the "wrath to come;" and one who shall minister to us "abundantly an entrance into" his own "everlasting kingdom."

It is the drift and design of the EPISTLE to induce us to lay aside all wicked and sinful practices, that unfit us for the coming of our Saviour; and to adorn ourselves with all those graces and virtues that serve to qualify us for his advent. The "light" of which, by profession, we are children-cannot bear to look upon "works of darkness:" we must become "dead to sin, and live no longer therein." The works and ways of sin," the desires" equally "of the flesh and of the mind," must no longer be fulfilled: these things "hate the light," and the light is at variance with them. Let "the time past of our life suffice us to have wrought" these "works of the devil," which Christ came in the flesh purposely to destroy, and which, if not forsaken, must be exposed, to the unutterable confusion of sinful pretenders to Christianity, before men and angels.

The GOSPEL describes Christ's triumphant entry into Jerusalem. Its application to the advent of Christ is seen in those words, "Blessed is he that cometh in the name of the Lord;" blessed is he who has come in the flesh, the messenger of the Lord of Hosts. "A prophet calleth us to exult and shout. Perverse Jerusalem rejected joy, and chose sorrow for her portion. Glad tidings came to the Gentiles, and were gladly received. The Christian Church formed of them is now the daughter of Sion and the new Jerusalem. To her the promises are transferred, and made good. She therefore obeyeth the prophet's injunction: she continually, with the holy virgin, magnifieth the Lord, and her spirit rejoiceth in God her Saviour."* We must go forth to meet Christ, spiritually, as the multitudes did from Jerusalem, personally; we must look forward with eager hope to his second advent, saying, from our hearts, "Blessed be he that cometh, not to suffer, but to reign; not to redeem, but to recompense. Hosannah to the meek Son of David! Hosannah to the glorious majesty of the Son of God! Blessed be the kingdom which is come to rule our hearts by grace! Blessed be the kingdom that cometh to reward our obedience with glory! Blessed be our Peace, who died unto sin once! Blessed be our righteousness, who liveth for ever unto God!

Hosannah' to him who came to Jerusalem to be judged in great humility! Hosannah to him who cometh, with terrible pomp, to judge both the quick and dead! Hosannah in the highest!'"+

THE PROPER LESSONS are taken from the beginning of the evangelical prophet Isaiah, who prepared the way of the Lord, and ushered in his prophecies of Messiah by a call to universal repentance.

ST. ANDREW's DAY, 30th Nov.

This saint's day stands the first in order, because Andrew was the first of the apostles who came to Christ, and followed him. "St Andrew was of the city of Bethsaida, which lay on the north-east shore of the lake Gennesareth, at the influx of the river Jordan. He died a martyr by crucifixion. His cross • Bishop Horne. + Stanhope.

was of a peculiar construction, formed like the letter X. The time of his death is not known; but his martyrdom is commemorated immediately before Advent,* because, as he was the first who found the Messiah, he is considered especially fitted, even by his death, to lead us to a more ready acceptance of the Saviour. Bethsaida was originally a small fishing-town, but became famous under the name of Julia - that name having been given to the place in honour of Julia, the daughter of Augustus Cæsar." After being the constant attendant and disciple of our Saviour as long as he stayed on earth-the apostles casting lots for the directions in which they were to go-St. Andrew's share was the "northern part of the then known world, which was called by the name of Scythia, as Origen and Eusebius inform us. Afterwards he came back, and preached the Gospel in Epirus. The modern Greeks are more particular in relating the acts of his apostleship. They tell us that St. Andrew's lot lighted to be to preach in Cappadocia, Galatia, and Bithynia: after this, he penetrated the coasts of the Anthropophagi, going up to both sides of the Euxine sea, even to the most solitary parts of Scythia, and the very bounds of the north: afterwards, travelling backwards, he preached in the country about Byzantium (now Constantinople), going through Thracia, Macedonia, and Achaia; in which provinces he continued a long time preaching the Gospel, and confirming it with great miracles. At last, he glorified God by his martyrdom, being crucified at Egea (where he last preached) by the pro-consul of the place, a great bigot to the heathen superstition. He was only tied to the cross after his scourging, and not nailed, as the usual way was, that his death might be more lingering. shewed a wonderful resignation and alacrity under his suffering, being pleased that he should undergo the same death as his blessed Master did,"‡

He

The COLLECT for this day is a fair specimen of the light in which the Church of England holds those saints whose days she has appointed to be kept holy. The Romish Church makes them gods, for she prays to them: the Church of England makes them only examples, and says to us, Be ye followers of them, so far as they were followers of Christ. This collect prays for grace, that we may unhesitatingly obey the Gospel call. "All must be decision. We must straightway obey the call, and walk with God. Such obedience will prove us faithful to our Master in heaven. Scorning hesitation, and rising superior to excuses, let us, as St. Andrew did, forthwith give up ourselves obediently to fulfil God's holy commandments. In his service we wish to seem faithful. Let us be what we wish to seem."§

The EPISTLE reminds us, that if we would resemble this saint in that particular which distinguished his character-decisive courage we must, like him, in despite of consequences, "confess, with our mouth, the Lord Jesus." It is thus that, "in the midst of an evil and adulterous generation, we are to shine as lights in the world;" not shrinking from the avowal of our principles, though they should procure for us shyness from those who are "ashamed of Christ," but

standing by his people and his truth through evil and good report.

The GOSPEL recounts the course of life of St. Andrew before he was called to attend Jesus; and his immediate compliance with that call when it was made. This Scripture is selected by the Church, in order that her children may "go and do likewise."

RULES FOR DOMESTIC HAPPINESS.

BY THE REV. BASIL WOODD, M.A.

1. EVERY day let your eye be fixed on God through the Lord Jesus Christ, that by the influence of his Holy Spirit you may receive your mercies as coming from him, and that you may use them to his glory.

2. Always remember, if you are happy in each other, it is the favour and blessing of God that makes you so if you are tried and disappointed, God does thereby invite you to seek your happiness more in him.

3. In every duty act from a regard to God, because it is his will and your duty. "Do all in the name of the Lord Jesus," and look to him to bless you and your partner, and that you may abide in his love.

4. Never suffer your regard for each other's society to rob God of your heart, or of the time which you owe to God and your own soul.

5. Recollect often, that the state of marriage was designed to be an emblem of the love of Christ and his Church, a state of mutual guardianship for God, and a nursery for the Church and the skies.

6. Remember that your solemn covenant with each other was made in the temple of the Lord, in the presence of his Church, and that the most high God was called upon as a witness.

7. Be careful that custom and habit do not lessen your attentions to each other, or the pleasing satisfaction with which they were once both shewn and received.

8. Whenever you perceive a languor in your affec tions, always make it a rule to suspect yourself. The object which once inspired regard, may, perhaps, be still the same, and the blame only attaches to you.

9. Be sure to avoid unkind and irritating language. Always conciliate. It is your interest and your duty. Recollect this very day what God has borne with in

12. When you discover failings which you did not suspect, and this you may be assured will be the case, think on the opposite excellence, and make it your prayer that your regard may not be diminished. If you are heirs of the grace of life, your failings will shortly be over you will hereafter both be perfect in the Divine image. Esteem and love each other now, as you certainly will then. Forbearance is the trial and grace of this life only.

13. Time is short, the way of life is too short to fall out in, and the comfort of life too uncertain to be ensnared by. Pray for the wisdom of the serpent and the harmlessness of the dove.

14. Forget not that one of you must die first-one of you must feel the pang and chasm of separation. A thousand little errors may then wound the survivor's heart. It is policy to anticipate it. O that when you