Content with homely cheer, whose small expense

His harmless raillery dos recompense;

But his delicious feast is a good conscience.

"Of good behaviour," i. e. кooμoç, " modest," or "decent."
He shuns the applause which he dos highly merit,
Is of a grave yet courteous mien and spirit.

"Given to hospitality, apt to teach."
His flock find his relief for every need;

In's church with sacred truths he dos them feed ;
At his free table dos the poor receive,

And when his purse no other alms can give,

Hee by his own life dos instruct them how to live.

"Not given to wine," or

THIRD VERSE.

Not ready to quarrel and offer wrong, as one in wine-no striker."

Hee has his passions fully at command,

Can rude affronts and injuries withstand,

No slave to liquor or alluring game,

Or vain punctilios of airy fame,

Such things as these did never his cool blood inflame.
"Not guilty of filthy lucre."

Hee scorns with sneaking gain to foul his hands,
Or at the price of conscience purchase lands,
But strives more in his cell retired to lye,
Than some, by gold or cringing flattery,
Or strained oaths, to mount a tempting dignity.

"But patient, not a brawler."

The erroneous and the wicked he reclaims,

Not by the violent force of Smithfield flames,

Nor by an excommunication-writt,

(Far more to tame the purse than conscience fitt,)

Nor passionate heats that no man's judgment move,

But by the power of light that's from above,

Urged with the winning charms of candour, meekness, love.
"Not covetous."

Hee dos account his churches' interest

His own, and that reverence thinks the best,
Which in the number of his converts stands,

More than the wide extent of his church lands;

He heaps not wealth, but dos the lust control,

Rich in the poor he feeds, and in a generous soul.

FOURTH AND FIFTH VERSES.

"One that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the church of God ?"

Hee dos so rule himself, as shows a mind

Was never made so great to bee confined

To family cares-and scarce dos need that test

Of its own power, (religion's interest

In truth and goodness being its proper charge,)

Yet humbly thinks each part of that great trust too large.

SIXTH VERSE.

"Not a novice, least being lifted up with pride, hee fall into the condemnation of the Devill."

The pulpitt hee ascends with awfull fear,

And the sage thoughts of many a studious year,

Venting no rash mistakes or proud conjectures there.
And tho' his office honour bring, his Grace,'
Dos but with deeper blushes clothe his face.

SEVENTH VERSE.

Moreover, hee must have a good report of them that are without, least hee fall into reproach, and the snare of the Devill.”

Hee seeks for real worth, yet shuns the bayes,

And shines with bright yet unaffected rayes,

Such as even from his enemies force generall praise.

CONCLUSION-FIRST VERSE.

"This is a true saying, If a man desires the office of a Bishop, hee desires a good work."

Is then this primitive bishoprick the same
With modern ones, in office as in name?

For if to be ecclesiastique peer,

And move with secular lords in the same sphere
Of grandeur, power, authority, and state,
Nay, bee his temporal prince's spiritual mate;
If mitre, rochet, and lawn-sleeves to wear,
And to possess some thousand pounds a year;
To keep a princely table, and maintain
A pompous equipage and numerous train,
To live at court for greater state and ease,
And once a year take the air in's diocess-
If nought but this a Bishop's office bee,
From the mean toil of pastoral office free,
Small grace will serve to covet such a dignity.

This difference then 'twixt them we must confess

This is LABORIOUS WORK-that, SPLENDID LAZINESS.

It would be doing Mr. Boyle great injustice, were the notes he has annexed to this sketch withheld, as they not only apologise for the defects, but illustrate the design. He introduces them as

APOLOGIES.

In general, for the dulness of the rhymes the best I can make is, that they are a paraphrase, which allows less scope and liberty for invention and expressions. For the plainness, 'tis suitable to the simplicity of his office. If the paraphrase seem too large sometimes, 'tis a less fault in rhyme than prose.

As to particular faults. "Instead of many wives," &c. This seems to make too bold with the text. But, however, it does not favour the popish doctrine, as appears by the following line, "Yet never," &c. Nor is it to bee supposed that the Apostle enjoyned marriage as necessary, but only cautions against any thing offensive in a bishop's marriage. And to add no more, the chief apology I make for it is, that 'twas suitable to the author's present condition, and perhaps his humour and inclinations.

The same apology may serve for the paraphrase on the fourth and fifth

verses.

"Sober." I use a double paraphrase upon that word, according to its double signification. Besides, sobriety in both these senses is requisite, and I would not willingly straiten the sense.

"Given to hospitality." I am sensible the paraphrase does not exactly answer the originall, which implys properly, "the kind reception of strangers in their travell," (public inns being then rare,) which since there is less occasion for. Now I apply it to the poor, upon whom a present bishop is more concerned so show his generous liberality.

"But strives more in his cell." This, tho' not contained in, yet I thought was a just inference from the words, "Not greedy of filthy lucre."

For the conclusion, I repent that I annex'd it, being, it may seem, a little reflexive. But I may make this apology, that I designed chiefly to represent the bishops in the Roman church, whose character I took from Monsieur Daille, and if it agree to any others of a better religion, I hope 'twill bee esteemed only a reflection upon the guilty, and rather an honour to the rest; and what is not inconsiderable, I know it cannot do any harm to so wise and charitable a person as yourself.

The last apology I had most need to make, is for troubling you with such impertinent apologies for a few impertinent rhymes; and for that I know not what to make.

From the foregoing, it would appear that the paraphrase was addressed to one of the prelates of the Establishment, probably an Irish bishop. I have not, however, been able to discover the individual, but as there remain several MSS. of the same writer, some light may probably be thrown upon it on a future occasion. C.

ON THE MARRIAGE OF CHRISTIANS.

to the EDITOR OF The christIAN EXAMINER.

SIR-It was with no small degree of pleasure that I read in your number for September last, the communications of two of your correspondents, "M. Layman," and "A Constant Reader," on the important subjects of "Unequal Unions," and "The Marriage of Christian Ministers." I did then hope that the request made by them would have been attended to, and that you would have been able to prevail on some of your many friends to send you some articles, which, appearing from time to time in your pages, would keep the subject before the minds of Christians, and check the progress of an evil which seems to be spreading far and wide. I have since often and anxiously looked through your pages, as each monthly number reached me, in hopes of seeing my expectations realized. Finding myself so often disappointed, I had, several times, thoughts (notwithstanding my aversion to writing,) of addressing you a few lines on the subject, hoping that the united voice of three correspondents would have the effect of leading you to take up the pen yourself. I still shrunk from the unpleasant task, until at length constrained by a sense of duty to try to conquer my dislike.

Limited though my acquaintance is with what is called the religious world, I have seen but too many instances of the unhappy effects resulting from an unhallowed connexion between those who were " Israelites indeed,"

and those who, having, perhaps, "the form of godliness," were destitute of its reality and its power. Often, too, have I known it to be the cause of deep and painful regret to the people of God, that the usefulness of so many, who seemed to be very well calculated to be successful labourers in the Lord's vineyard, was, (to say the least) greatly marred by having thoughtlessly made an unsuitable match. Many also feel, by sad experience, that those whom they had chosen to be "helps meet for them," prove rather to be hindrances. The chief cause of this evil seems to me to be this, that Christians do not, so much as they should, in many cases, but particularly in this most important one, the choice of a partner, endeavour to watch the leadings of providence, and trace the finger of God pointing out that path in which He would have them to go. And surely we must admit that many of those " exceeding great and precious promises," which God has given us, teach us to expect and look for such direction. To mention but one- - that contained in Ps. xxxii. 8.-" I will instruct thee, and teach thee, in the way which thou shalt go; I will guide thee with mine eye." Is it taking too great a liberty with the word of God, to interpret this promise as extending to every, even the most minute, circumstance of the believer's life? I conceive that it is not. Often, it is to be feared, do persons come to a throne of grace, seeking for guidance and direction, having first determined on the course which they intend to pursue-first suffer their affections to fix on some beloved object, and then inquire whether it is agreeable to Him, whose we are, and whom to please should be the first and greatest of all considerations. This is quite to reverse the order of things, and what can they who act so expect, but that in this matter they should be left, at least in part, to the guidance of a "deceived heart," to whose dictates they have already bowed in submission?

With regard to the qualifications of a minister's wife, I do not think, that the chief of them is, that she should be able (to use "A Constant Reader's" words,) "to take an active part in his arduous and awfully responsible duties." She has her own peculiar duties to attend to. [ feel persuaded, that she in whose soul religion thrives-who while she watereth others seeks to be watered also herself—who, by the exercise of prayer, and the study of the word, endeavours to qualify herself to be not only a help but a companion to her husband-cheering his spirit, sympathising with and comforting him in trouble, and assisting him with her counsel-such a one will be of more real service to him, than if, by her activity and zeal, she lightened his daily labours, by instructing the ignorant, visiting the poor, &c. The Rev. R. Cecil seems to me indeed too severe. He scarcely thinks any woman fit for the duties I have assigned her. Differing with him, however, as I do upon this point, I must beg a place for the following extract from his " Remains," as the sentiments it contains are in accordance with my own, and are not irrelevant to the general subject of this letter.

"Be not unequally yoked. If a believer marries an unbeliever, the miseries which ensue are endless. Were they determined in kindness to grant all they could to each other, yet they live in two separate worlds. There is a great gulf between them, which cannot be passed without the grace of God, on which, while all should hope and pray for it, none should presume. They cannot taste the same pleasures, nor share the same sorrows, nor pursue the same objects, nor walk in the same path. What hope then can there be of comfort? Every Christian finds the corruption of his own heart, the snares of the world, and the devices of Satan, toge

VOL. XI.

2 U

ther with innumerable secret anxieties, quite enough to struggle with in his journey to heaven, without adding another to his difficulties.'

Should you give insertion to these observations, I hope they may be the means of bringing to the consideration of this important subject some one better qualified to the undertaking than

Yours, &c.

H. C.

REPLY TO QUERIES ON MINISTERIAL OBLIGATIONS.

to the EDITOR OF THE CHRISTIAN EXAMINER.

SIR-I would beg leave to offer a few observations, in reply to the important queries inserted in the February Number of the Christian Examiner, and shall feel obliged by your giving them insertion, provided the subject has not been already taken in hand by some one more able to do it justice.

The first query is, "How should a minister act when called on to give the sacrament to a person on his death-bed, who evidently is not a Christian in truth and in deed ?"

Sir, there appears to me but one course which a Christian minister can pursue in such circumstances, without compromising his own integrity, and the safety of the dying person-that is, to abstain from doing what can only instil a false peace into the mind of one who must be altogether a stranger to the real nature and import of this most solemn rite. For, if an unbeliever, in the immediate prospect of death, desires to partake of the sacrament, it is to be presumed, that he either supposes the act meritorious, or, that the ordinance is calculated, per se, to effect some unaccountable change in the condition of the participant, which will ensure his admission into the heavenly kingdom. Therefore, in such a case, the minister's duty is, as I conceive, quite obvious-to direct the sinner's attention to the Lamb of God who taketh away the sins of the world-to tell him of the efficacy of that blood which cleanseth from all sin-and the perfection of that righteousness which, while it maintains the integrity of the Divine law, fully and for ever justifies the believer in Jesus. If after this, there is reason for believing that the "faithful saying" has obtained an entrance, and given light unto the soul, then-but not till then-can the minister safely exhort the dying man to "take this holy sacrament to his comfort."

The present Bishop of Chester gives the following truly Christian advice to his clergy on this subject-he says "It is very needful, when we insist upon the sacrament, either publicly or privately, to place it in its proper light, as a test of a Christian state of mind; and it might tend to remove a remnant of popery which still exists too generally, if the sacrament were never urged upon the sick, or even administered to them without much consideration, unless they have been previously communicants. The withholding of it will seldom be felt as a serious evil, unless the object of the sacrament itself is misunderstood; and if its object is misunderstood, it is far better that it should be withheld. The temporary consolation of which a few, who may be really entitled to such consolation, will thus be deprived, is of far less consequence than the perpetuation of an error and an abuse, which there is reason to fear has been the ruin of multitudes." The next inquiry is, "How should a minister act towards his Roman Catholic parishioners, in a parish where he has more Protestants than he can attend to ?"