flame, the Son of man takes the judgment-seat, he opens the books, wakes the sleeping nations, summons the living world, every heart is laid open, every secret thing brought to light, and the sentence pronounced, happiness or woe; happiness unspeakable, woe intolerable; happiness eternal, woe that never ends. Bishop Hobart's Sermons. Poetry. HEAVENLY WISDOM. (For the Church of England Magazine.) Why moil with worldlings for a share Hark! Wisdom from above exclaims, I o'er the spirit shed soft light, E'en in death's gloomy vale, While the soul murmurs, Lo! I come,' O seek me, for I may be found; Prize me, and make my holy rule On! 'mong the bless'd in Christ, that live Till to the paradise of God Thy freed soul wing her flight." THE LAND OF REST. W. M. W. Miscellaneous. BISHOP BULL.-When Bishop Bull, then a young man, was minister of St. George's, near Bristol, he was sent for to baptise the child of a dissenter in his parish, upon which occasion he made use of the office of baptism as prescribed by the Church of England, which he had got entirely by heart; and he went through it with so much readiness and freedom, and yet with so much gravity and devotion, and gave that life and spirit to all that he delivered, that the whole audience were extremely affected with his performance; and notwithstanding that he used the sign of the cross, yet they were so ignorant of the offices of the Church, that they did not thereby discover that it was the Common Prayer. But after that he had concluded that holy action, the father of the child returned him a great many thanks, intimating, at the same time, with how much greater edification they prayed who entirely depended upon the Spirit of God for his assistance in their extempore effusions, than those did who tied themselves up to premeditated forms; and that if he had not made the sign of the cross, that badge of popery, as he called it, nobody could have formed the least objection against his excellent prayers. Upon which Mr. Bull, hoping to recover him from his illgrounded prejudices, shewed him the office of baptism in the liturgy, wherein was contained every prayer which he had offered up to God on that occasion, which, with further arguments that he then urged, so effectually wrought upon the good man and his whole family, that they always after that time frequented the parish church, and never more absented themselves from Mr. Bull's communion. Whence we may reasonably conclude, that as a mistaken zeal may throw contempt upon what justly deserves to be admired; so also that gravity, seriousness, and devotion in reading the prayers, are necessary to secure that respect to the liturgy which its own excellency requireth from us.Nelson's Life of Bishop Bull. THE LOGAN STONE.-The indignation which was expressed some years ago, when a naval officer threw down the Logan near the Land's-end, and the orders which he received from the Admiralty to repair, if possible, and at his own expense, the mischief he had done, manifested a proper feeling on the subject in the public press and in the government; yet mischief is so contagious, that the people of the nearest hamlet, who derive some advantage by conducting strangers to the spot, have found it necessary to secure the stone by iron chains. The replacement of that rocking-stone was a most impressive sight. Greater multitudes than were ever before collected upon that wild coast were assembled to behold an attempt which required all the skill and coolness of British seamen. When the rock had been raised, the person who directed the proceedings asked of the spectators, while it was yet suspended, whether it was in the exact position. One man, who seemed to speak with the certainty of accurate knowledge, and to whose judgment others deferred, advised a little movement to one side; and when his approbation was given, the stone was let down. As soon as this was done, the men who had been employed in replacing it fell on their knees, and thanked God that no life had been lost and it was not till they had arisen from this act of spontaneous devotion, that the multitude who had been kept silent, first by expectant suspense, and then by the devotional feelings of which they partook, filled the air with their huzzas!-Quarterly Review. LONDON:-Published by JAMES BURNS, 17 Portman Street, Portman Square; W. EDWARDS, 12 Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country. PRINTED BY ROBSON, LEVEY, AND FRANKLYN, 46 ST. MARTIN'S LANE. THERE IS NOT ONE LAW FOR THE PRIEST, Is the writings of an eminent divine, we meet with the following passages :-"Consider that every sin which is committed by a minister of religion is more than one, and it is as soon espied too; for more men look upon the sun in an eclipse than when he is in his beauty but every spot, I say, is greater; every mote is a beam; it is not only made so, but it is so; it hath not the excuses of the people, is not pitiable by the measures of their infirmity:" and, again, "Many things are lawful for the people, which are scandalous in the clergy." In these extracts, as it appears to me, there is a mixture of truth and error; and as there is too much reason to fear that the erroneous sentiments are pretty generally entertained, it is my wish and endeavour to expose their fallacy. The general position, then, which I would lay down, and endeavour to establish, is this: that whatever is sinful in, or inconsistent with, the character of a minister of Christ's religion, is equally so-not less so, in respect to a lay professor of the same; or, as is expressed, perhaps somewhat laconically, in the title of this essay, "There is not one law for the priest, and another for the people." It should be observed, that the statements above quoted are supported by referring to what the writer deems a remarkable omission in the Levitical law, viz. that when God gave command to the Levitical priests to make VOL. IV.-NO. CIV. PRICE 1d. atonement for the sins of ignorance in the people, there is no mention made of the priest's sin of ignorance. "God supposed no such thing in them; and Moses did not mention it." Now, without inquiring into the precise nature of what are called sins of ignorance (a question of no small difficulty), and without noticing the striking points of difference in the relative positions of the "priest that is anointed" (which, by the way, has been supposed to mean the highpriest, and not an ordinary priest), we may safely assert, that this portion of the abrogated law is of no weight whatever in a question like the present one, embracing the comparative responsibility, as followers of Christ, of the priesthood and of the people under the Gospel dispensation. "Ignorance" will not now serve either as an excuse for, or palliation of, sin. The way in which Christians should walk, whether they minister in holy things or not, although a "narrow way," is yet a plain way; it is a high way;" "the wayfaring men, though fools, shall not err therein.' The Bible, and especially the New Testament, contains but one system of faith and one rule of life to all to whom it has been in mercy revealed, whether they be priests, or whether they be people. We do not find that there is any special code of rules for the regulation of their hearts and lives applicable to one more than to another. There are, doubtless, certain precepts of our Lord, and certain directions in the apostolical writings, which were addressed more particularly to his first apostles, and to their successors in the ministry; but the spiritual and moral Levit. iv. 2, 3, 35; Numb. xv. 5. code of the Gospel, if we may use the expression, is equally binding upon all, whether ministers or laymen. Sin is sin, wherever and in whomsoever it appears. Its real character is not altered, its dye is neither deeper nor lighter, according to the calling, whether clerical or laical, of the party who commits it. A drop of ink-if we may use so homely an illustration-is identically the same, whether it be spilt on a white surplice, or on a brown or blue coat. Undoubtedly it shews more, it looks blacker, on the former than on the latter, and it attracts greater notice. So any sin, whether it be committed by a minister of the Gospel, or by a lay professor of the same, is equally of the same dye. Its character is not affected by the world's opinion of character. The same high standard of godliness is proposed to both as a mark to aim at; and the same means of grace are needed by, and offered to both, whereby they may attain unto it. Hence I conceive one source of those mistaken notions on the point I am considering arises. The clerical body has been considered by too many as at once constituting" the Church." Hence the study and the practice of Christ's religion have been considered more their business and concern than of laymen, and consequently a greater knowledge of the Scriptures, and a stricter conformity to the spirit and letter of them, has been expected from the one than from the other. Doubtless the work of the ministry is widely different from all secular occupations; and I readily admit, that they who are set apart to minister in holy things, who are " brought near to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them," should live very close to God. "Be ye clean that bear the vessels of the Lord," is an injunction as binding on the pastor under the Gospel dispensation as it was on the Levite under that of the first covenant. I would not abate one jot, or one tittle of that high standard of godliness, which the minister of God should ever, in the strength of God, be reaching after. I wish not to bring him down from those holy heights on which he should be ascending to still higher eminences; but I wish to point out the equal necessity that there is for lay Christians to be, what an apostle describes them, "a royal priesthood, a holy nation, a peculiar people" (1 Pet. ii. 9). No doubt the preacher should be the pattern of what he preaches; he should not be only the direction-post to point the way to others, but he should likewise go before them himself; and wo be to that shepherd who heads not his flock, who says, and does not! But there is the same obligation on those over whom he has charge in the Lord, " to follow on to know the Lord." There is not one track for the shepherd, and another track for the sheep. Their worldly walk, we allow, in matters of necessary, and useful, and honest business, may, and should be, different. "Secernere sacra profanis" is a Christian, as well as a heathen, maxim. But it will surely be allowed, that even in his worldly calling a faithful follower of Christ ought not to have a worldly spirit. His affections should still be set on things above. In one of the passages referred to above, the writer says, indeed, Many things are lawful for the people, which are scandalous in the clergy"a sentiment in which I cannot agree. I would rather say, whatever is lawful for the people (interpreting the word "lawful" as having scriptural sanction and authority) is also lawful for the clergy. For instance, is it scandalous in a clergyman to swear, or drink to excess, or to commit other enormities? It is equally so in a layman. The sin, whatever it may be, is not really worse in a clergyman than in a layman. It is more glaring, I admit, inasmuch as the sin of hypocrisy is superadded, and it deserves all the reprobation. which it is so sure to meet with; but the sin itself is not more flagrant, I presume, in the sight of God. It is just as offensive to him, by whomsoever it be committed; and it equally needs the application of that precious blood, which can alone cleanse either priest or layman from the defilement of this or any other sin. The world, by which I mean worldly-minded persons, think and act otherwise. They do not weigh the offences of themselves and others in the same scale in which they weigh those of the clergy; and consequently in their estimation what is gross and abominable in a clergyman (and, I allow, justly so) is considered light and venial in a layman: whilst the finger of scorn is pointed at the one, scarcely any notice is taken of the other. It is true we have made our ordination vows, which they have not; but, let it be remembered, our baptismal vows are one and the same. At the same time, I am quite prepared to admit, that there are some pursuits in the way of business or recreation, which, whilst they are unsuitable to the pastoral character, and interfere with the duties of a Christian minister, may not be considered equally inconsistent or incompatible with the profession of a Christian who is not a minister. I feel the difficulty of drawing the line where the word of God has not distinctly done so, beyond which neither ministers nor laymen can safely go. I have felt, in common with others, some difficulty when I have been asked, whether this or that amusement be sinful. Several occupations and recreations may be very unsuitable and undesirable, which may not yet deserve to be branded as" sinful." But the latitude which I would allow others, but which I wish not to have extended to ourselves, I believe to be very small. I desire not to strain any point beyond what the spirit and letter of the word of God would have us strain it. I fear to relax it in any the smallest degree. In such doubtful cases, "let every man be fully persuaded in his own mind." But the point that I would contend for is this, that what the word of God has either positively commanded, or peremptorily forbidden, is equally to be observed or abstained from by lay professors of the Gospel as by ministers of the same. The Bible is, or ought to be, the same "lamp unto their feet, the same light unto their paths;" and out of the same book shall they both be judged. this epoch arrives fraught with events of great importance. The young heir, who then enters on the possession and command of wealth, with all the honours of a noble line, enters also upon a course on which many eyes are fixed; and, by the manner in which he "fulfils his course," he may either tarnish the honour of an ancient name, or transmit it unsullied to posterity. Some appear only spared to this period of existence, to enable them to will to others the possessions they are not permitted to enjoy; some hail it as freeing them from restraint; while to all it is a season of importance, rendering them more peculiarly responsible for their own actions to the laws of their country, and calling for the exercise of those right principles of action which it is the highest office of education to instil. Infancy, childhood, and youth, are now passed away; and manhood opens on the view, with its cares, duties, and enjoyments: the spring of life, with its thornless flowers, its sunny gleams, and transient storms, yields to the "heat and burden" of its summer. Now must the "precious seed" sown in the bosom, and already springing forth, be carefully tended, lest noxious weeds should choke its growth, and destroy the, hope of an abundant return. But ere we venture on untrodden scenes, it is well to pause and review the road already traversed. We too have, as it were, gained a long-sought eminence, up which we pressed, heedless of the humble flowers that gemmed the way-side, and thinking only of the These observations, in all probability, will fall into the hands of many laymen: it is the writer's earnest prayer that they may not fall short of that end for which he has written them, viz. to elevate the tone of mind and course of life in all who profess and call themselves Christians. They will also probably be placed in the hands of many a faithful and diligent fellow-labourer; and should the subject appear to them to be of the same import-length and toil of the ascent: regardless of the rose or ance as it does to the writer, they may perhaps see fit to bring it before their hearers in the course of their public or private ministrations and may the same impression be made on some of their lay brethren as he has reason to know, and thankfully to the Giver of all grace to acknowledge, was made on the mind, and heart, and life, of a layman, before whom the subject was incidentally brought, who had been accustomed to weigh the requirements, and character, and conduct, of the clergy in a different scale from that in which he weighed those of the laity; but who now sees that "there is not one law for the priest, and another for the people." SUNDAY REFLECTIONS.-No. VIII. BY MRS. RILEY. "When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things."-1 Cor. xiii. 11. As the traveller, in passing through unknown scenes, pauses on the brow of some long-sought eminence, looking back on the road he has passed, and onwards to the long track of country stretching out along his Path; so in the journey of life there are some points on which we seem to linger, while we review the way already trodden, and endeavour to descry the unknown landscape, hidden in the mists of distance. Perhaps the era most prominently marked in life, is that when, ceasing to be "a child," the "man" enters on new scenes, under new circumstances. To some, woodbine that garlanded the hedgerow, we perceived alone that these restraints prevented our gazing on a prospect which fancy decked with beauty, and where stand we now?- on the margin of a widely extending heath, where many devious roads bewilder us; where we see bright and golden flowers, but find that they are thorny; and where, now that the sheltering hedgerows are left behind, we feel that they protected us from the blast. Now, let the mercies which have marked our course be called to mind: preservation through the dangers of infancy and childhood; the various faculties with which we are endowed; the gradual development of intellect, since we spake, and understood, and thought as a child:" all these call for gratitude, and encourage us to put our trust in Him who has brought us hitherto. No longer subject by law to the will of parents, we seem bound to them by firmer ties, when we remember their care over our infancy and childhood, and the obligations we owe them for an education, sometimes purchased by their self-denial, and to be repaid alone by evidencing its good effects. Now must the stores of information already laid up be continually increased by our own exertions; for while life lasts, education will never be completed; and it is one of the ingredients in the cup of heavenly happiness, that knowledge will there be progressive. The Christian on this, as on every other important occasion through life, will find precepts for his guidance in the book of God. He is taught to "put away childish things:" childhood, with its toys and trifles, is his no longer; his words, his actions, his very thoughts, are to be measured by a higher standard; and when he buckles on the armour of manhood, he must only retain those graces of his childhood which will still prove consistent ornaments for his new panoply. To this the apostle seems to refer when he says, "Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be men" (1 Cor. xiv. 20). "The little child's is the appointed standard for all true believers ;"* and while to the little child our heavenly Master sends us to learn humility, from its docility, its thirst for information, and its delight in natural pleasures, we may also glean lessons which will prove serviceable in our future career. Happy is it for those who attain this era blessed with parents to whom they can still look up as friends and counsellors, by whose experience they may profit, and on whose love they may depend: but when this privilege is denied, the young Christian may now plead his filial relation to a heavenly Father, able to protect, and willing to guide him; and if he can lay no claim to the possession of earthly riches, he is still the heir of a heavenly inheritance, which no temporal misfortunes can ever diminish. They who look forward with anxiety to this epoch, trusting it will emancipate them from restraints which their proud spirits have found galling, will learn in time, that man as a created being was intended always to feel his subjection to some higher power; and this is evidenced in every station of life. He who earns his bread "by the sweat of his brow," is subjected to the will of the master from whom he derives his employment; he who is blessed with talents, by the exertion of which he can derive both honour and emolument, must still yield obedience to the laws of society; while the individual who is placed in a more exalted sphere, finds still higher duties incumbent on his station, which he can never neglect without incurring the reproach of posterity. But to the young Christian, restraint is not unwelcome; he has bound himself to a Master whose service is the only "perfect freedom," and is convinced that both his honour and his happiness unite in obeying his commands. Trusting in God to direct his course, he enters cheerfully on the duties of whatever station he has ordained him to fill; and while as a "man" he seeks to be thoroughly "furnished" for every good work, he feels that as a Christian his most honourable title is yet-a "child" of God. Biography. ST. AMBROSE, BISHOP OF MILAN.† THE Roman court, hearing that Maximus was a second time preparing to invade Italy, entreated Ambrose again to interpose. Notwithstanding the many injuries he had received, he readily assented, and hastened to Treves, where Maximus kept his court. Admitted into his presence, he remonstrated with him as to his treachery and cruelty, and particularly the assassination of Gratian. Maximus treated him with great civility, and promised to confer with him concerning a treaty of peace; but finding that the bishop would not communicate with him, in a rage commanded him to depart immediately from court. Thus dismissed, he returned to Milan, and advised the emperor to beware of Maximus, who was really his enemy, whatever he might pretend; which was fully proved for having entertained another ambassador with much kindness, on his return he sent a consider. able part of his forces with him, under pretence of assisting Valentinian against the barbarians, then preparing to enter Pannonia; but no sooner had they reached the Alps, than they seized all the narrow places to secure their master's passage into Italy, towards which he immediately marched. Valenti. nian for safety went by sea to Thessalonica, from whence he sent to Theodosius for speedy assistance. Maximus entering Italy meanwhile, slaughtered some, and reduced others to captivity. Ambrose exerted himself to the utmost to relieve the unhappy sufferers, parting with the plate of his church for that purpose. Theodosius having assembled his forces to reinstate Valentinian, Maximus, expecting he would come to Rome by sea, prepared to encounter him. But the army, passing through Pannonia and the defiles of the Apennines, came on him suddenly; and having taken him from his throne, and divested him of the ensigns of royalty, he was beheaded by the emperor's command, and peace was restored to Italy. Theodosius, while at Milan, was informed that the Thessalonians, being refused a very unreasonable request, had raised a tumult, in which Buthericus, commander of the horse in Illyricum, and several others were killed. He commanded the soldiers to be let loose upon them as a punishment. Ambrose, hearing this, went immediately to Theodosius, and pleaded so effectually that he promised the affair should be entirely passed over. After his departure, however, the officers of the court persuaded the emperor to put his former design into execution; and the people being invited to the circus, on pretence of witnessing some public sports, the soldiers rushed in amongst them, and destroyed near seven thousand, the innocent as well as the guilty. Ambrose expostulated by letter with the emperor concerning this base conduct; telling him that he must publicly repent before he could be admitted to partake of the Lord's supper; and on his return to Milan, when he came to the door of the church, Ambrose forbade him to enter. The emperor, confounded at the reproof which accompanied the refusal of the bishop, mentioned, by way of extenuation, the case of David in the matter of Uriah; to which Ambrose replied, "Him whom you have followed in the sin, imitate also in the repentance." Theodosius, convinced of the heinousness of his crime, returned to his palace, and passed eight months in sorrow and lamentation, wearing a mourning dress. When Christmas was at hand, he burst into tears before Ruffinus, the comptroller of his palace, who inquiring the reason of this agony, he replied, "Thou little knowest the trouble which I feel. Servants and beggars may go freely to the house of God, and pour out their prayers; while its doors, and consequently the gates of heaven, are shut against me.' Ruffinus answered, "With your leave, I will go to the bishop, and pray him to release the sentence." "No," said the emperor; "I know the justice of it; and you will be unable to persuade Ambrose to disobey the commands of God out of respect to the imperial dignity." Ruffinus went to Ambrose, and entreated him, saying, that the emperor would shortly come himself. Ambrose answered, I tell you plainly, that I shall forbid him entrance; and if he thinks proper to use force, I am ready to meet any death he may allot me." Ruffinus sent a messenger to acquaint the emperor with the bishop's resolution, to prevent his coming; but being on the way before he received the information, he replied, "I will go, and undergo the |