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v. Thou hast delivered my soul from death. --r. That I may walk before God in the light of the living.-Ps. Ivi.

AT THE SECOND VESPERS.

The five Antiphones are here omitted ; they are taken from the narrative as before, from

the supper at Bethany, in the 12th chapter of St. John.

The Capitulum. Rev. iii. Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

The Hymn. Lo, Christ hath gone to Bethany,

Hanging her locks, in holy fear, And Simon hath prepared the board ; She opes the odorous 'nard, 'tis she; Amid that blessed company,

O'er his blest head, and far and near, There let us stand and see the Lord.

'Tis fragrant with her piety. What doth the busy Martha seek ?

Oh, let not whispering Envy blame, Is that the dead doth sit and eat?

Nor Avarice in Wisdom's guise, But where is Mary-she so meek ?

The anointing of the dying Lamb,
She leaneth o'er ber Saviour's feet.

For his approaching obsequies,
Where o'er the earth, from clime to clime,
The Messenger of Peace shall call,
So far shall bear recording time,
Meek Mary's blest memorial.

&c. &c. &c. v. Thy garments smell of myrrh, aloes, and cassia.- 4. Whereby they have made thee glad.

Ant. at the Magnif. Come, ye blessed of my Father, inherit the kingdom prepared for you : for I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in.-Matt. XXV.

The Prayer. Grant, we beseech thee, O Lord, that we, walking with Lazarus in newness of life, may, with Martha, feed thee in thy members, and, with Mary, may be fed by thee in the meditation of thy word, who livest and reignest with God the Father in the unity of the Holy Spirit, one God, world without end. Amen.

SACRED POETRY.

THE COUNTRY PASTOR.

THE CHURCHMAN'S SUNDAY.
Sweet day, let not the clouds of earthly care

Come over thy calm brightness—let reproof,

And pale remorse, and sadness stand aloof;
Let nought of worldly strife or ruder air
Ruffle or rend the mantle thou dost wear;

The robe thou wear'st is all celestial woof.

Come from the grave with Jesus. Heaven's blue roof
Seems nearer earth, and all earth hath of fair

Is fairer : On thy calm and glassy floor
We sit, in commune sweet, thy riches blest

Recounting, and forget that we are poor.
Let us be bright to meet thee, angel guest,
With contemplations of enduring rest;

And with thee listen at the heavenly door.

THE CHURCHMAN IN SOCIETY.
CLEANSE, thou, the fount whence our affections flow,

That we may joy to speak of what is good ;

And to see good in all things, in sad mood,
Or buoyant, that sweet secret still to know
Of cheerfulness, from sights of sin and woe,

To turn our checquer'ð talk to healthier food.

Yea, blest Self-discipline, though sternly wooed,
Hath smiles, and gladsome is her pipe, though low,

Her tuned pipe, sounding 'mid scenes forlorn :
For discipline is love, whose light hath made

All like herself. With love fresh hues are born,
Which, wheresoe'er we stand, present a shade
Lovely and new, on bough or twinkling blade,

A thousand rainbows 'mid the tears of morn.

DEATH OF THE CHRISTIAN.
As once, to him who his adventurous keel
Urged through Atlantic waves,* (a man, I ween,
Full rich in evidence of things unseen,
Which to his soaring reason made appeal !)
The wished-for region did itself reveal,
Not by its towering hills, or forests green-
For still an ocean wide did intervene ;
But odours on his rapt sense 'gan to steal
Wafted from that new world, more sweet than aught
In that he left behind; and now he felt,
With what delight! that he on truth had built :-
So, he who long his heavenward course hath held,
Finds, as he nears the port, his voyage fraught
With sweetest sense of things yet unbeheld !

Φ.

SONNET, ON SEEING THE PORTRAIT OF MR. JOHN HUNTER, BY SIR JOSHUA REYNOLDS.

what a great architect Life is.”—ABERNETHY's LEOTURES. From what omniscient Soul all Nature flows !

How first each form of use and beauty dwell

Invisible, within the sacred well
Of Life mysterious !-Lo! Hunter rose,
To whose clear mind Creation's powers disclose

Their secret working in Life's shadowy cell,

And each constructive thoughtful movement tell:
Thus, Reynold's pencil Heaven's calm student shews !

No quick, impatient, restless form designed,
But upward raised in still and reverent thought,

The watchful pupil of creating mind;
One who, in every change of matter, sought

God's living awful workmanship to find,
Proud by celestial guidance to be taught.

. Columbus.

VOL. IX. May, 1836.

3 u

Lyra Apostolica.

Γνoίεν δ', ώς δή δηρόν εγώ πολέμοιο πέπαυμαι.

NO. XXXVI.

1. AND wouldst thou reach, rash scholar mine,

Love's high unruffled state ? Awake! thy easy dreams resign;

First learn thee how to hate.

Hatred of sin, and zeal, and fear,

Lead up the Holy Hill; Track them, till charity appear

A self-denial still.

Feeble and false the brightest flame,

By thoughts severe unfed ; Booklore ne'er served, when trial came,

Nor gifts, where faith was dead.

2.- ORIGEN. Into God's word as in a palace fair

Thou leadest on and on ; while still beyond

Each chamber, touched by holy Wisdom's wand Another opes, more beautiful and rare; And thou in each art kneeling down in prayer,

From link to link of that mysterious bond

Seeking for Christ; but oh, I fear thy fond And beautiful torch, that with so bright a glare Lighteth up all things, lest the heaven-lit brand Of thy serene Philosophy divine Should take the colourings of earthly thought, And I, by their sweet images o’erwrought, Led by weak Fancy, should let go Truth's hand, And miss the way into the inner shrine.

3.
πολλά τα δεινα, κούδεν

ανθρώπου δεινότερον πέλει. .
Man is permitted much

To scan and learn

In Nature's frame;
'Till he well-nigh can tame
Brute mischiefs, and can touch

Invisible things, and turn
All warring ills to purposes of good.
Thus, as a God below,

He can control,
And harmonize, what seems amiss to flow

As severed from the whole
And dimly understood.

But o'er the elements

One Hand alone,

One Hand has sway.
What influence day by day
In straiter belt prevents
The impious Ocean, thrown
Alternate o'er the ever-sounding shore ?
Or who has eye to trace

How the Plague came?
Forerun the doublings of the Tempest's race?

Or the Air's weight and flame
On a set scale explore ?

Thus God has willed
That man, when deftly skilled,
Still gropes in twilight dim;
Encompassed all his hours

By fearfullest powers
Inflexible by him.
That so he may discern

His feebleness,
And e'en for earth's success

To Him in wisdom turn,
Who holds for us in Keys of either home,

Earth and the world to come.

CORRESPONDENCE.

The Editor begs to remind his readers that he is not responsible for the opinions

of his Correspondents.

ON CONFIRMATION AND THE MEANS OF GRACE. SIR,— It is a great happiness when those who are desirous of ascertaining the truth, though differing, for the present, in some slight degree, respecting it, are enabled to conduct their inquiries with that calmness and Christian spirit which can alone reasonably look for a happy result. It is a great misfortune to the clergy, that their necessary habit, inseparable from their office, of speaking authoritatively to those whom they instruct, has a tendency to make them indisposed to bear contradiction, and resentful, as though a personal slight had been offered, or intended, when any one ventures to question the accuracy of their views. This is a temptation, against which the attention of all of us should be directed, especially at the present time, when, a spirit of inquiry and examination being abroad, it must necessarily happen that, for a time at least, we shall have a good deal of argument and discussion. That this caution is not needless, will be admitted, I conceive, by all the readers of your Magazine.

It is therefore with the greater satisfaction that I venture to question the accuracy of “p's" views on confirmation, because the tone

us.

and temper of his letter is of that modest and quiet kind which gives the best hope of promoting the cause of truth. I trust that nothing will fall from me which shall seem to him at variance with that tone. Before I proceed, I would beg leave to observe, that if the individual writers in the Magazine would recollect that their very names are unknown to their respective opponents, they would probably see how absurd it is to write in answer as if some personal disrespect were intended. We deal with one another's abstract propositions and arguments, not with their personal character, which is utterly unknown to

Unless this point be attended to, the usefulness of the Magazine will be very materially diminished; for persons will give up discussion if they find that by engaging in it they only provoke the peevishness of some other, or are under the temptation of having their own excited. But to proceed. I conceive that “D” has underrated confirmation, and that he has mistaken the authorities which are to guide the clergy. Let us deal with the last first, as we often depend upon it. He

says, that “the only two sources of authority are the Scripture for the catholic church of Christ, and the Rubric and service for the church of Christ in England.” He has omitted the witness of the primitive church, as explanatory and declaratory of the sense of Scripture. That this has ever been held an authority in the catholic church, “Q” cannot need to be informed; and that the English branch of the church has recognised the same, not only by the expressed opinions of her individual writers, but by the collective voice of her synods, is equally certain,—the very reviewers and compilers of the rubric and service having declared so, as may be seen in the canons of Archbishop Parker, in the convocation of 1571. “Let preachers take heed that they never teach anything from the pulpit, to be religiously held and believed by the people, except what is agreeable to the doctrine of the Old and New Testament, and which the Catholic fathers, and ancient bishops, have collected out of the same doctrine.” The framers and reviewers of the rubrics and services having avowedly and authoritatively set up this standard, it does not admit of reasonable denial that the rubrics and services are to be interpreted by it; and that, if in any case they appear to fall short of that standard, (which I see no reason to think, in the present case,) that failure is contrary to the intention of those who framed them, and ought not to be abided by. That which is authoritatively appointed concerning doctrine in general, by the canon above cited, is stated expressly concerning the services of the church in the preface to the Book of Common Prayer. I have taken this line of argument, because it brings the matter to the shortest issue; the opinions of Tertullian, Cyprian, Augustine, Nazianzen, Basil, Theophylact, and others, being too plain, and decided, and uniform, to admit of any question as to whether as the catholic fathers, and ancient bishops” regarded confirmation

a special mean and instrument" (to use “W. D.'s" excellent

66

as

Many thanks to “ Alpha,” for giving this salutary caution, in which he has anticipated the Editor.

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