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POETRY (continuod)-

To the Holy Trinity (B. Johnson), cccxxvi. 71.

Poor and Factory System, the, cccxxxix. 251.

Popery in Paris (from the Midland Monitor), cccxxxviii. 240.

Popery in Ireland (earl of Roden), No. I., cccl. 411.

Public Morals, there can be no Security for, but in National

Religious Establishments, cccxliv. 333.

Religion in other Lands, No. Russia ; cccxlvii. 363.

Do. No. II., Russia; part 2, Religious Ceremonies,

Schismàtical Clergy, cccxlix. 404.

Do. No. III., Russia-3, The Clergy, cccl. 419.

Romish Bible, the, ccclxvii. 367.

Romish Church, no Unity in, cccxliv. 327.

Sabbath at Sea, a, cccxxiij. 23.
Sacraments of the New Testament (J. C. Cummings, esq.),

CXXXI. 141.

Sacramental Address, No. I. (by the rev. C. Hebert, M.A.),

cccxxvii. 73.

SERMONS (continued)-
KETLEY, rev. J., B.A. (Christians exhorted to Patience and

Perseverance), cccxxxviii. 241.

KIRKNESS, rev. W. J., M.A. (the Hindrancos to a Cordial

Reception of the Gospel), cccxxv. 56.

Knox, rev. J. S. (The Confidence of Paith), cccxli. 281.

MATTHEWS, rev. J., M.A. (The Original Chaotic appearance

of the Earth), cccxxii. 9.
MILLER, rev. J. C., A.M. (" To me to Liro is Christ"),

cccxlviii. 385.
PHILLIPs, rev. E. (Jesus Christ is the Resurrection and the

Life), cccxxxv. 200.

PRESTON, rev. M. M., M.A. (The Privileges of Christian Be-

lievers), cccxxvii. 81.

ROLFB, rev. G. C., B.A. (The Commencement, Progress, and

final Triumph of Divine Grace), cccxxviii. 96.
SEANAN, rev. M., D.D. (Parental Obligations), cccxl. 272.

SMITH, rev. J. B., D.D. (The Vineyard of the Lord), cccxlis.

400.

WELLs, rev. E. C., M.A. (The Power of the Holy Spirit ex-

emplified in the Conversion of Lydia), cccxliii. 313.

White, rev. T., M.A.(The Benefit of truly following Christ),

cccxxx. 128,

WOODWARD, rev. J. H. (God the Rock of his Peoplo),

cccxxxix. 256.

WRIGHT, rev. J., B.A. (Divine Wisdom), cccxxxvii. 224.

Shipwreck, the, cccxxxvi. 213.

Sins, the Remission of, cccxxxiii. 167.

Slave Ants (Newman's Introduction to the History of Insects),

cccxxv. 64.
Solitude, Thoughts on (Joseph Fearn), No. X., Julius a Cen-
turion of Augustus' Band, cccxxviii. 101,

Do. No. XI., Last Words of Judas Iscariot, cccxl. 260.
St. Paul's method of preaching Christ, as illustrated in his

Epistle to the Colossians (bishop of Winchester), cccxxi.
126.

Temple, the, cccxxvi. 70.
The Taint of Blood (from the Bishop's Daughter, by the author

of the Life of a Labourer), cccli. 429.

Thoughts suggested by the consideration of the Miracle at

Cana, in Galilee (rev. J. E. Golding, M.A.), cccxlvi. 357.

Toronto, cccxxii. 4.

Town Pastor, Recollections of a, No. X., the Jewess, cccxxiv.
37.
Do. No. X1. The Governess, No. 1, cccxxxiii. 165.

Do.

Do. Do. No. II., cccxxviii. 89.

Sacrifices and Offerings, cccxxxv. 198.

Satan's Devices to win Men's Souls from Christ, cccxxxv. 205.

Say your Prayers in Fair Weather, cccxxxix, 259.

Schism, No. II. (rev. E. Strickland, A.M.), cccxxiii. 21.

Do. No. III., cccxxxviii. 234.

Scottish Tour, my, No. XIII., Episcopacy-6, its present state,

CCIxii. 156.

Do.

No. XIV., Episcopacy 7, its future Prospects,

cccxxxiv. 181.

Do. No. XIV. the poorer Classes, ccclxvii. 365.

Do. No. XV., cccl. 414.
SERMONS by the following Divines :-
BISS LAND, rev. T., M.A. (the Enemies of the cross of Christ),

cccxxxiv. 184,
BROAD, rev. J. S., M.A. (the efficacy of Christianity to Hu-

manize and Bless), cccxliv. 328.
COATES, rev. S., M.A. (Pharoah's question to the Brethren of

Joseph), cccxxxii, 152.
DUKE, rev. E., jun. (the Love of God in giving his Son to

Death), cccl. 416.

Howes, rev. W. H. (Thoughts of the Heart), cccxxvi., 08.

GILBERT, rev. P. P., M.A. (Resistance to Popery), cccxxvi.

40.

HALL, rev. J. B. D. (Justification before God, its Source and

Benefit) cccxlv. 345.
HARKER, rev. W., B.A. (the Day Spring from on High),

cccxxxiii. 169.
HILL, rev. J., M.A. (the Testimony of the Beloved Disciple to

the Person and Offices of Christ), cccxlii. 296.
HOCKER, rev. C., M.A., (the Place of Safety), cccxlvii. 368.
JAYI ESOX, rev. W., M.A. (Seeing Jesus), cccxxiii. 24.
Johnson, rev. J. E., M.A.(the Divine Authority of the Gos-

pel), cccxxix. 112.

No. 2, cccxxxv. 195.

Warning, the (from “ Pastoral Annals," by an Irish Clergman),

cccxxii. 12.

Zoology and the Natural History of Man, as mentioned in Re-

velation (C. M. Burnett), esq., No. IX., Pt. $, The Common
origin of Mankind, cccxxiii, 27.

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MORTALITY.

and make ourselves unfit to enjoy them, by BY THE REv. Joun CHANDLER, M.A.,

envy or discontent, by a troubled conscience,

or a hard insensible heart. How little of inVicar of Witley, Surrey.

nocent pleasure there is, and, even when we It is a very melancholy view of human life, do enjoy it, we feel that it cannot satisfy us : but who can say that it is not a correct one how much there is of guilty pleasure which which the patriarch gives? “Man that is lasts but for a time, and is soon followed by born of a woman is of few days, and full of vexation and remorse; thus adding to the trouble: he cometh forth as a flower, and is gloom instead of removing it. cut down : he fleeth also as a shadow, and Thus the world around us is full of strange continueth not” (Job xiv. 1, 2). What contrasts, noisy counterfeit mirth, and still sad marks does our present condition bear of silent real surrow; silly triflers, and brokenthat awful curse which doomed fallen man hearted mourners: mirth and gaiety indeed to travail and sorrow! No: this is not a put themselves most forward, and make most world of happiness : there are too many dis show, while sorrow and trouble are more tresses belonging to it to allow of its being retired and keep back and hide themselves; so.

But to make us happy is not God's first and thus the world seems to be more cheerful ohject : his first object is to bring us back to and more joyous than what it really is; but himself, to make us religious: enough for us its true character will ever and anon break if we can find in religion something of peace out. Search a little more narrowly, and you and joy; some slight foretaste of those pure will soon discover t e hollowness of its joys, joys which he has in store for his people and the reality of its sorrows: you will dehereafter. But of happiness, independent of tect many a troubled mind, and many an religion, in this life, there is not much : of aching heart, under the veil of a composed misery and sorrow, which even religion can- countenance and a little outside gaiety. For not entirely relieve, there is much, very one case of mirth uplifting its voice in the much. This is well : it is ordered by infinite street, you will find many of grief sitting wisdom and goodness that so it should be alone, and weeping in the inner chamber. We are dangerously attached to the world What various scenes of sorrow, what conas it is: what would it be if the world was stant cases of trouble, might I bring forward made pleasanter to us, if we bad fewer sorrows to prove thie truth of what has been said ; but to sober us, and disappointinents to humble I will now confine myself to one, the most

common, the most affecting of all-onc in It is true the Lord in his mercy bestows which all my readers have, no doubt, already upon us many blessings: life has its good taken a part, and in which each of us will

, things as well as its evil things : but how few sooner or later, be the principal characterof these good things are lasting? We most the scene, or rather the series of scenes, of a times know not their value till we have to sick chamber, a dying bed, and a funeral. mourn their loss : we very often spoil them, These are things which we may not pass by VOL. XII.-NO. CCCXXII.

(London : Joseph Rogerson, 24, Norfolk-street, Strand.)

us ?

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as things in which we have no concern: we he is gone! he has breathed his last. Pray are dying creatures, and therefore every no longer for him: he is dead ; and nothing thing connected with death has an especial now remains but to close his eyes, and to lift and undoubted claim on our attention. Let up the voice of loud unrestrained weeping us stand, then, and gaze for a while on these and wailing. And now the sad party breaks sad pictures; and, by God's blessing, we shall up, and each returns home, thinking of death learn from them lessons of true wisdom. as perhaps they had not done ever in their

To begin, then, with the sick chamber. lives before. O, my readers, we are dying creaOnly think what a contrast to the gaiety, the tures, surrounded with death, whose business restlessness of the world, is the sadness, the still. is first to mourn for others, and then to be ness, the solemnity of a sick room! The sick mourned for ourselves. But are we aware room is a picture of what the whole world really of this ?-are we thus dying daily? Are we is; and in its occupations we see what ought to not rather cheating ourselves into a belief that be the occupations of all the inhabitants of we have nothing to do with all this, thinkthe world : the sick room is a place where ing only of life, caring only for pleasure ? there is suffering, and approaching death ; But what is worldly pleasure to a death-bed so is the world : in the sick room the sufferer mourner ? What is life to an expiring is praying, and resigning himself, and think- sufferer? O God, teach us better! 'Strip ing of bis God, and the attendants are for the veil off our eyes, that we may see our getting themselves in the zeal with which real state, and learn true wisdom over a dying they wait on him. They tread lightly and bed. talk gently : they do not disturb him nor And now comes the last scene of all, the distract themselves by any worldly talk: funeral; the consigning of earth to earth, patience, kindness, gentleness, thoughtfulness, and ashes to ashes, and dust to dust; when are the qualifications for a sick chamber. the man goeth to his long home, and the O that they were equally so for a whole mourners go about the streets. The mournful world; that the world in all these respects procession goes slowly on, from the short more resembled a sick chamber !

home to the long home, from the house to But the illness gains ground: the scene the churchyard; and, common though the gets more solemn: it will soon be all over: spectacle be, yet it never fails to strike and all hope of recovery is at an end. The only to warn and to sober, at least for the mowish now is, that the last agonies may be ment. The labourer looks up from his work shortened and softened: the attendants are and

gazes with sadness at the scene, and then almost worn out: their faces are pale with turns again with melancholy thoughts to his watching, and their eyes are red with weep- task of tilling the ground from whence he ing. The sufferer himself is aware that his was taken, and to which he must return. It end is near: he hcars the voice that calls him meets a gay party on the road, and their away: he can no longer feel pain : he no gaiety, for the minute at least, is hushed and longer takes any notice. His friends can do silenced: even the very children stop their no more for him: they press his hand, but games and stand and look on, partly from he cannot return the pressure: they whisper curiosity and partly from real sympathy, words of prayer, but he does not heed thein: And now the service is over, and the earth all they can do is to sit round in silent sorrow has begun to rattle on the coffin-lid; and all and resigned anguish, and watch him as he are once more dispersed, and the churchlies, his features gradually changing, and his yard is once more empty: all is now over: breath getting weaker and weaker, and he is dead and buried: his place in society harder and harder; and now they think he is will soon be filled up, and he will be forgotten. gone. But no: it will be some time yet: and But now, would any one wish to drive away so they sit on, and have time to reflect, and to the holy sorrow felt on such occasions, and look back to the past, and to think how short not rather cherish and preserve it, as really a time ago he whom they now see dying was useful, as most improving, as opening the way full of health and strength and good spirits, for true religion to come in and take posseswith all the world before him, and every sion of the heart? for religion is indeed the prospect of a long and prosperous life. But only cure for sorrow: other things, nay, mere God's ways are not as our ways, nor his time itself may make us forget it, but religion thoughts as our thoughts; and he is going : alone can sanctify it and turn it into joy. we shall see him no more. O God, forgive

There is then, confessedly, very little haphim his sins, and forgive us ours; and grant piness amongst 'us; very little, not only of that he and we may find mercy of the Lord religious joy, but of joy of any sort. How in that day—that dreadful day! But see! he can it be otherwise? Where is our happiness is going now: the silver cord is at length to come from, when we so seldom go the right loosed, and the golden bowl broken. Yes, way to attain it? Some have poverty to struggle

with, and some have pain and sickness which | better if they had tried ever so hard ; and are wearing them down; some are regretting that they need not be under any alarm about the past, and some are full of anxiety about the future: much was not given them, and the future; while, with others, the seat of the much, they suppose, will not be required of malady lies deeper: the heart knoweth its them. own bitterness, and I doubt not but there are But 0, reader, what a low, falso view is this some who know what it is to feel the weight of human life, of the purpose for which it was of sin upon the heart, the misery of a bad given, and the improvement of which it is conscience, the gloom arising from a mis- capable! What a weary, dreary, unsatisfying spent life. But the world will not soon give state do you make of it! How completely up the matter: efforts are made to show do you allow yourselves to be defrauded of that there is happiness to be found in it, inde- the best gifts, the choicest comforts, the nopendent of religion. But where?-in the blest enjoyments which are yet within your sparkling cup, or the full banquet, or the reach, which God intends for all, which harlot's house? O no; you know full well can make the lowest state honourable, the it is not there. But where then ?- in the most wretched state joyous, the dreariest hurry of business, in heaping up wealth, in state most cheerful. You put religion out of buying and selling and planting and build- sight; or at least you do not let it have that ing? 0 no! But where then? O confess at place in your minds, your families, your oconce that you are wrong: confess, if your cupations, that it ought to have, that it claims pride will allow you, that you have been to have. You want it to make your existgoing the wrong way after its that you have ence tolerable, to lift up your conditiou not found, and never will find it, till you from that of a beast of burden to that consent to seek it where alone it is to be of an immortal being, an heir of glory: found, namely, in godly sorrow, in earnest you want it to sanctify your daily emrepentance, in a holy life, at the foot of the ployments, to make your downsittings and cross, in the things of the Spirit. Here, here your uprisings what they ought to be: you only, the beginnings at least of that happi- are not doing justice either to yourself or to ness may be found, which the world cannot the God who made you, in degrading yourgive and cannot take away.

self into a mere machine for cultivating the But many seem to think that happiness ground or exercising some trade, for spending here is out of the question, and that it is in a certain amount of money, or consuming å vain to seek for it. They seem disposed to be certain quantity of food, and forgetting all satisfied with their lot, because it is their lot, the nobler uses for which you were made, and and they must have it, and cannot mend it: the higher occupations of which you are all they hope for is, that they shall be spared capable. We might murmur, and complain any very great pain, or any very great trouble. of our state, if it were only what we make it And so they go on, day after day, and week to be, a short toilsome existence, with many after week, and month after month, in their cares and few joys, nothing certain, nothing toilsome weary round of labour and rest, la- lasting, and death coming very soon to put bour and rest: the same tasks come round an end to it. 0! what is this state without again year after year, and they perform them religion? It is nothing, nay, it is worse than with the same listless mind and the same nothing : it is life without an object, pain careworn spirit that they did the year before: without relief, sorrow without comfort, death they eat and drink and sleep; and, if they can without hope. Neglect religion, and you have but have these common necessaries of life, an immortal soul perishing, and utterly unprothey do not look much beyond them: if vided; a mind, capable of lifting itself up to any trouble overtakes them, they grieve heaven, grovelling in the dust of the earth; and are cast down, till their sorrow wears and a heart, susceptible of true happiness, itself out, and is forgotten : if any plea- pining and languishing in continual disapsure comes in their way, they lay hold of pointment and sorrow. It is this which it, and make the most of it till it is gone : makes so many gloomy faces, so much murand they seem to think that if they can thus muring and discontent, so many disconsolate plod through life, with no very great crimes mourners, so many sullen sufferers, so few to alarm them, and no very great troubles to joyful death-beds. God wishes to make us vex them, they are doing very well, and hope, happy, and we will not let him. Christ comes as they have not been very well off in this up, and says, weep not,” but we will not life, they shall be better off hereafter: and stop: we do not heed him, nor accept the so, with a kind of false confused reasoning consolation he offers: it is, in fact, the last of this kind, they enable themselves to fancy thing almost that enters into our minds, to that they are getting through life tolerably think of getting happiness from religion. well; that they could not have done much We allow it to be a duty, but how can it be

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