to be of the number of the twelve apostles." The betrayal of Christ by Judas was foretold by Jesus himself. He was fully aware of all things that were coming upon him, and shrunk from no part of his trials, of which the desertion of some of his immediate followers was not the least. The sin of Judas made a gap in the number of the apostles. They had been ordained twelve in number with reference to the twelve tribes of Israel, descended from the twelve patriarchs: they were the twelve stars that make up "the Church's crown" (Rev. xii. 1); and for them twelve thrones were designed (Matt. xix. 28). In order, therefore, that scandal might not be brought upon the apostolic body by inquiries why they were now only eleven, having once been twelve, and by the disclosure of the sin of Judas, care was taken, before the descent of the Spirit, to fill up the vacancy.

(2.) "Grant that thy Church, being alway preserved from false apostles." It was the wise permission of the Author of Christianity, that "false apostles' should find their way into his Church. Jesus referred to this peril of his future Church, when, in his prayer to his Father before his death, he said, " Holy Father, keep through thine own name those whom thou hast given me neither pray I for these alone, but for them also which shall believe on me through their word" (John, xvii. 11, 20). Paul, too, shewed himself painfully conscious of the same trial awaiting the Ephesian Church, when, in his parting address to the elders of it (Acts, xx. 29, 30), he warned them, "After my departing shall grievous wolves enter in among you, not sparing the flock." And he mentions (2 Cor. xi. 13, 14) certain "false apostles, deceitful workers, transforming themselves into the apostles of Christ;"- -men who were found as industrious in promoting error, as the apostles were in preaching truth; endeavouring as much to undermine the kingdom of Christ as the real apostles did to establish it. To such unblushing lengths would some of these false apostles proceed, as even to "deny the Lord that bought them" (2 Pet. ii. 1).

(3.) "May be ordered and guided by faithful and true pastors; through Jesus Christ our Lord, Amen." In this, as in other petitions, we proceed upon the encouragement already given in the promises of God, that he will grant the things for which we pray. "I will give you pastors according to mine own heart, which shall feed you with knowledge and understanding," is the promise of God by his prophet Jeremiah (iii. 15). It is well with a people when their pastors are "after God's own heart;"-such as they should be, such as he would have them to be, who shall make his will their rule in all their administrations, and such as endeavour, in some measure, to conform to his example, who rule for him, and, as they are capable, rule like him. Those are pastors after God's own heart, who make it their business to feed the flock, not to "feed themselves, and fleece the flocks," but to do all they can for the good of those that are under their charge; who "feed them with wisdom and understanding" wisely and understandingly, as David fed them, in the "integrity of his heart," and by the skilfulness of his hand (Ps. lxxviii. 72).

The EPISTLE (Acts, i. 15-26) informs us, that during the ten days' stay of the apostles at Jerusalem, before the feast of pentecost, a motion was made amongst them for filling up the vacancy in the sacred college of the apostles, which was occasioned by the death of the traitor Judas. The person that made this proposition was St. Peter; a circumstance from which the Romish Church would infer his supremacy, though very groundlessly. If St. Peter was the chief speaker, and sometimes the only speaker, this is to be referred, not to any superiority that had been, by common consent, conceded to him, but to his seniority, he being probably elder than the rest; and, to his apostolical office, as he had been appointed to be the first and

chief minister of the circumcision to preach among the Jews; and therefore no wonder that Peter is first mentioned, when any thing relating to the Jewish affairs is recited. It is reasonable, too, to impute his forwardness to speak and act for Christ, to his repentance, it being but necessary that he who had so scandalously fallen, should, by his future zeal, convince the world both of his repentance and recovery. The rest of the apostles were not idle or insignificant; for they were equal with him, having an equal authority, an equal gift of miracles, an equal number of tongues, an equal power to preach the Gospel, an equal wisdom in preaching it.

Into the office thus made void, St. Peter moves that another person be chosen. The electors on this occasion were a hundred and twenty persons ;-the eleven apostles, the seventy disciples, and about thirty-eight more, all of Christ's own kindred, or associates. The qualification laid down by St. Peter as necessary in the new apostle, is, that he should be one who had followed Christ from his baptism to his ascension, to the intent that he might be an authentic witness, both of the doctrine and miracles, but particularly of the resurrection of the Lord Jesus. The mode of appointment was by casting lots. The apostles did not presume to ordain an apostle by imposition of hands; but the other apostles being chosen of God immediately, it was necessary that he who was to act in the same office should be chosen after the same manner. Accordingly, they cast lots, and leave the determination to God; who devolving it upon Matthias, he was numbered with the eleven apostles. Lots were used among the Jews for dividing inheritances, determining elections, &c.; and how casual soever it seemed, God was the undoubted determiner of it.*

"The GOSPEL (Matt. xi. 25-30) appears to have been chosen," says Dr. Iiole, "upon the presumption that Matthias, like some others of the apostles, was a person of mean birth and obscure parentage; and was instructed in the mysteries of the kingdom of heaven, and chosen for an apostle, when persons of greater birth and parts had not the knowledge of those divine truths, nor were admitted to so high and sacred a function." In the former part of this passage our Saviour glorifies his Father for the wise and free dispensation of his Gospel-grace to the meanest and most ignorant; whilst the great and learned men of the world undervalued and despised it. The apostles, whose number was now being filled up by the appointment of Matthias, were "babes" in the estimation of men, and in their outward circumstances; at the greatest distance, in natural consideration, from a capacity for such rich and heavenly manifestations. By "hiding these things from the wise and prudent," we are not to understand God's putting darkness into them, but his leaving them to their own wilful preference of darkness to light, and his judicially hiding the mysteries of heavenly wisdom from those who are proud in the "wisdom of this world." This is no less pleasing to Christ than it is the will of the Father: Even so, Father, for so it seemed good in thy sight." Our Saviour next declares (v. 27), that all power is committed unto him, as Mediator, from God the Father, and that his office is, to reveal his Father's will and mind to a lost world: "No man knoweth the Father," that is, the essence and nature of the Father, his will and counsel, but so far as the Son reveals them. We are taught here the most important truth, that no abstract, independent, supposed à priori notions of God, are admissible: all saving knowledge of God (and we are concerned in none other) is in and through Jesus Christ, who, as the great Prophet of the Church, manifests to man the mind of God. The gospel concludes with a sweet and encouraging invitation from Christ, to come unto him for rest and The Jewish yoke was heavy; sufficiently bur

ease.

See Burkitt on the New Testament.

densome if nothing were added to the ceremonies of Moses' law; but intolerable, when a mass of human tradition was annexed thereto. In contrast with this oppressive yoke Christ places his service; the burden of his cross, and his commands, being light to a renewed nature and a spiritual mind.

The Cabinet.

The

APPARENT CONTRADICTIONS IN SCRIPTURE.-The simplicity of the language of Scripture, the absence of that systematic precision, and of that guardedness of expression, to which other writers resort from fear of misapprehension or cavil, is one characteristic of its divine original. He who speaks as never man spake is above those little artifices, by which men are anxious to preserve an appearance of studied consistency in their statements, and therefore propounds every sentiment in its naked force, without regard to apparent contradictions which sophistry might fasten upon it, bat by which honesty of purpose can never be misled, and which reverence for the word of inspiration will easily explain. This remark may serve to illustrate the strength of some of those statements which are Made in Scripture, concerning the doctrines of grace on the one hand, and human responsibility on the other-statements in which verbal criticism or a shortsighted philosophy may fancy a disagreement, but which simple piety will perceive to be both essentially true, even when it finds them hard to reconcile. Same variety will be found in some passages which prescribe a moral duty, where a verbal discrepancy may sometimes strike a casual reader, but which will present no serious difficulty to a humble disciple. When, for instance, our Lord commands us to take no thought for the morrow, and forbids us to lay up treasures upon the earth, while yet his apostle hesitates not to pronounce a neglect to provide for them of our own Louse a denial of the faith, it is obvious, that although providence and forethought are synonymous, and consequently the language of our Saviour and of St. Paul, if strictly interpreted, would seem to be at variance; yet the thing prohibited is anxiety, and the thing commanded prudence; qualities not so closely connected, that a command of the one would be necessarily inconsistent with a prohibition of the other. Another Llustration of this truth is afforded when St. Jude exhorts his readers to contend earnestly for the faith which was once delivered to the saints; yet St. Paul in the text declares, that the servant of the Lord must not strive. Here we must needs suppose, that St. Jude prescribes the duty, and St. Paul the manner in which it should he performed, and then all is consistent and intelligible. It is the duty of every Christian, but ost especially of the ministers of the Gospel, to contend earnestly for the faith which was once delivered to the saints; but yet, though we are to contend earnestly, we are not to contend angrily, not to strive for victory rather than truth, or to exhibit any of those tempers which ordinarily agitate the scenes of earthly contention. In this sense the servant of the Lord must not strive.-Sermon preached at the Visitation of the Lord Bishop of Lincoln, 1837, by the Rev. E. G. Marsh, M.A., Rector of Waltham.

ACCEPTANCE OF PRAYER.-God never accepts or lights in a prayer unless it be for a holy thing, to a lawful end, and presented unto him upon the wings of Teal and love, of religious sorrow, or religious joy, by sanctified lips, and pure hands, and a sincere heart.Ei hop Jeremy Taylor.

PRAYER FOR RULERS.- In the absence of a nafonal Church, worship may be conducted, week after week, without prayer for the king. We are altogether willing to leave this important matter in any uncertainty. We observe that it formed a part of the decree of the heaven-instructed king of Persia, con

| cerning God's house of prayer, that therein prayer should be offered for the king and his sons. And it is a subject of high scriptural satisfaction to us, that in the houses of God in our land we have a prescribed "form of sound words," wherein, according to the commandment of God, and the commandment of the king, (not according to our own fluctuating choice or treacherous memory,) we are to pray for the king, and for all who are in authority under him, that we may be quietly and godlily governed. And truly this is a precious exercise! There is something in it so congenial to the heart that loves the King of kings,— there is something in affectionate loyalty so near akin to true religion, because the king is an image on earth of God's temporal authority over all men,-there is something so congenial to the soul that is subdued under the authority of the great King, and finds that subjugation of spirit mingled with true affection, the love of Jesus as the Saviour of sinners joining with submission to Jesus as "the Prince of the kings of the earth," there is something so congenial to that soul, in pouring forth prayer for God's blessing upon the king, that I marvel not at the joy real Christians find in the liturgy of our Church in this respect. And I would affectionately and earnestly exhort you all to cultivate this joy more and more; and let the affections of your soul go forth, while your lips utter words of prayer for the king-" O Lord, save the king." You are invited to say it often in the course of our service; you are invited to remember that he is "the minister of God to you for good," and to pray "that he, knowing whose minister he is, may above all things seek God's honour and glory; and that we and all his subjects, duly considering whose authority he hath, may faithfully serve, honour, and humbly obey him in Christ and for Christ, according to his blessed word and ordinance."-Rev. H. M'Neile.

THE PLEASURES OF TRUE RELIGION.-The pleasure that accrues to a man from religion is such that it is in nobody's power, but only in his that has it; so that he that has the property may be also sure of the perpetuity. And tell me so of any outward enjoyment that man is capable of. We are generally at the mercy of men's rapine, avarice, and violence, whether we shall be happy or no; for if I build my felicity upon my estate or reputation, I am happy as long as the tyrant or the railer will give me leave to be so. But when my concernment takes up no more room or compass than myself, then, so long as I know where to exist, I know also where to be happy; for I know I may be so in my own breast, in the court of my own conscience; where, if I can but prevail with myself to be innocent, I need bribe neither judge nor officer to be pronounced so. The pleasure of the religious man is an easy and a portable pleasure; such an one as he carries about in his bosom, without alarming either the eye or the envy of the world. A man putting all his pleasures into this one is like a traveller putting all his goods into one jewel-the value is the same, and the convenience greater.-Dr. South.

Poetry.

IMMORTAL LIFE.

(For the Church of England Magazine.)
"Am klisspenherzen muss die Kraft zerschellen,
Und aus dem Tode soll das Leben quellen."
Theodore Körner.

"LIFE shall spring out of death." O with that sound,
Spirit of peace, thou spread'st thy radiant wing;
Earth's broken garlands, scatter'd o'er the ground,
Bloom forth afresh, as in the dawn of spring.
O sons of earth! ye who so oft would twine
Her fading blossoms with your hopes divine,

BISHOP MORTON.-In the chancel of the church of Easton Maudit, Northamptonshire, there is a beautiful monument placed in inemory of the pious Bishop Morton, who fled to this place in the time of the rebellion. His epitaph records his piety and his sufferings. It is translated thus:-" Here abides that little which was mortal of a man most celebrated for piety, literature, hospitality, and munificence, the Rev. Father and Lord in Christ, Thomas, bishop and count palatine of Durham, of the renowned family of the Mortons, whom Elizabeth Leedhall bore to Richard at York, the sixth of nineteen children, whom the very noble college of St. John the Evangelist, in the University of Cambridge, fostered as a most erudite scholar, honoured as a most select fellow, experienced as a most munificent benefactor, and will ever celebrate as a singular ornament,-whom the churches of Marston, Alesford, and Stopford, possessed as a diligent rector, of York as a pious canon,-of Gloucester and Winchester as a careful dean,-of Chester, Lichfield and Coventry, and Durham, as a vigilant bishop, who, after numerous labours surmounted, treatises elaborately compiled, and afflictions endured for the cause of the holy Catholic Church of Christ, in the

long (alas! too long) tempest of the Church, tossed here and there,-at length driven hither, stripped of all his goods (except good reputation and good conscience), at last even of his body,-old and unmarried, here rests in the Lord, awaiting a happy resurrection, which, at length, the good God will give him in due time. Amen. He died the day after St. Matthew's, and was buried on the feast of St. Michael, in the year of grace 1659. His age 95; his episcopate 44."

LITURGIES. It is certain that forms of prayer were constant and universal among the Jews; that our Saviour and his apostles, both at the Temple and in the synagogue, were accustomed to such forms; that Christ himself prescribed a form for the use of his disciples; that both among ancient writers, and in the earliest canons, prayer by prescribed forms is constantly alluded to as the custom of the Church; and that this custom was invariably regarded as a sacred tradition from the apostolic age. It is notorious also that liturgics existed universally throughout Christendom from the period of the early Fathers down to the epoch of the Reformation. The manner also and degree in which the same ancient practice has been maintained among Protestants may not only be discovered from our own liturgy, but from the liturgies of the Lutheran Churches in Germany; from those of the Swedish and Danish Churches; of the reformed Church in France; of the Church of Geneva; and of the Kirk of Scotland, in times immediately subsequent to the Reformation. We need only, therefore, add, as a conclusion from what has been said, that to those objectors who extol the extemporaneous effusions of ministers in opposi tion to forms of prayer appointed by ecclesiastical authority, it is an appropriate answer to say with the apostles, "We have no such custom, neither the Churches of God." Those who would deny that an appeal to custom or tradition in questions of this kind is sound reasoning, have not our argument, but St. Paul's, to contend with. Such being the case, no man can with any modesty assert, that he finds himself unable to receive edification from forms of prayer so constituted. The feelings of that person are little to be commended, who affirms that in his heart such forms excite no warmth of devotion. To make an acknowledgment of this kind would be to confess incapacity to worship God in the manner adopted by the primitive confessors and martyrs, as well as by all good Christians for many succeeding ages. Rev. John Sinclair's Dissertations on the Church.

SOCIAL UNION.-From our social union it is that we derive all those dear and tender connexions that constitute the leading charms and happiness of human life; that parents, children, brethren, friends, associates, fellow-citizens, are all enabled to live and act together in love and peace, mutual confidence and general security; that our inheritance, the fruits of our industry, and reward of our labours, are quietly enjoyed and freely applied to purposes of benevolence and duty; that, under the wholesome administration of those laws which Providence hath appointed for our refuge and protection, we fear no open violence, and recur to none for defence and redress; that we are led to cultivate every honest art and liberal refinement of a civil state; to extend our views and intercourse, and know all the enjoyments arising from a fellowship of things divine and human.-Dean Kirwan.

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CHRISTIAN CONVERSATION.

THE Scripture reasonably admonishes us to use every talent we possess to the glory of our divine Saviour. Our speech is to be with grace, as well as our actions conformed to Christ's example. And indeed, herein, And indeed, herein, as in every other respect, our blessed Lord has given us a pattern that we should follow his steps. All his words were ordered by the perfection of wisdom, and bore unceasing respect to the great work for which he came into the world. He lost no opportunity of warning, encouraging, instructing those with whom he conversed; and provoked, even from the emissaries despatched to apprehend him, the remarkable acknowledgment, "Never man spake like this man."

It is much to be lamented that many professing Christians neglect to observe their Master's example in their conversation. You may be in company with them, and may never hear more than the ordinary frivolous topics of the world treated on. Hardly a word will escape their lips which gives a sign that their conversation is professedly in heaven. Especially if they meet with individuals ignorant of the Gospel do they seem averse to introduce a subject fraught with peculiar importance to those who, as living without God in the world, are, as the Scripture tells us, under condemnation, and who, therefore, if not warned of their danger, will inevitably perish. Even ministers, who are particularly charged with the message of reconciliation, will not unfrequently be in the presence of those whom they are commissioned to invite to Christ, and yet be silent.

I have been led into these considerations

VOL, IV. NO. XCIII.

PRICE 1d.

by the circumstance of having, a short time ago, passed an evening in company of several persons, three of them clergymen, without the utterance by any one of a word beyond the mere literary and political occurrences of the day. And, that I may not seem to shift upon others my private responsibility, I will honestly confess that my own conduct has afforded me, on the review of it, very little satisfaction; and that it is from a sense of neglected duty on that occasion, that I venture to throw together these thoughts upon the necessity to a Christian of dropping every where his "word in season."

I am very far from approving what some people imagine to be "profitable talk," which consists merely of the stringing together of certain common-place observations-the baldness and emptiness of which has been, in a multitude of instances, the means of disgusting, rather than of attracting, men to the truth. Neither do I admire the practice, occasionally witnessed, of laying forth the details of personal experience, which often degenerates into a narrative of difficulties. and doubts that were never encountered, and a description of feelings that were never felt. Nor, I must add, do I advise that the discourse should be confined to the one subject of religion, as if it were a sin to regard the common interests of mortality, or to hold any sympathy with our fellow-men. A temper and spirit of this kind, as it is never inculcated in Scripture, so it is more likely to disgust than to win over those that are as yet estranged from God. But I mean, that a cheerful tone of piety should pervade the Christian's conversation, should be the influencing principle of his thoughts, and should

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