Obrazy na stronie

to all who hear us. We must, therefore, add the judgment: are we so trusting to the a word to those to whom hitherto we have righteousness of our Redeemer, that we may not spoken,—to the men of the world; to you be enabled to stand before that tribunal comwho are living in carelessness, if not in fla- plete in Christ? After the judgment, comes, grant sin; to you who are living in the to the redeemed, an eternity of happiness, to daily forgetfulness of God, if not in the po- be spent in the presence of God, in the joys sitive contempt of him. To every such in- at his right hand, and in the company of all dividual we would most solemnly say, You his glorified children,-- are we now seeking, cannot, while you continue thus, hope to under- by the sanctifying influences of the Holy stand or to appreciate “ the gains of death;" Spirit, to be made “meet to be partakers of you cannot even meet the last great enemy this inheritance of the saints?" Are our hearts unmoved. With you, there is no scriptural already there? Is it a delight to us to share preparation for his approach, no dying to the in the occupations of heaven, and to join, world, no living to Christ, no change of however imperfectly, in the blessed employheart, no newness of life, no reconciliation to ment of praising and serving God? Are we in God. We do not say to you, have you a earnest, setting our affections on things above, good hope that you are safe? it would be where Christ sitteth at the right hand of God? the worst of mockery to address you thus, These are most solemn, most important because God's word has declared, if such be inquiries; inquiries which you would one day your state, that you are not safe. “He that give worlds to answer in the affirmative; but hath not the Son of God, hath not life," are they must be left to your own souls, only the words of immutable truth.

praying that God may grant that you may Death can be no gain to the man who dies be able to give to them an answer of peace. out of Christ ; death can be no gain to the If, with the apostle, not having hitherto atman cut off'in a career of unforsaken and un- tained, neither being already perfect, you will repented sin. To the worldly man, therefore, now press forward to the mark of the prize we have not spoken, and we dare not speak, of of your high calling, --if you will now engage the gains of death. There are, indeed, those earnestly and fervently, praying, seeking, and who speak of death, as if in every case of striving for these things here,--doubt not that bodily suffering, or mental anguish, to die were you shall hereafter, for the sake of your gain, -as if death were in all such cases a Redeemer, be employed in possessing, enjoy“happy release." How misapplied a phrase, ing, and living for ever in them. To you, as how miserable and how fatal a delusion! how you advance in your Christian course, even fearfully to be dispelled! If it be a gain to upon earth, to live will be Christ; and therethe shipwrecked mariner, when his vessel fore, come when it may, “to die will be gain." goes to pieces in the storm, to find himself floating on the surface of the troubled deep, without a boat, or a rock, or a plank, to

RELIGION IN FRANCE.* which to cling for succour, then may it be

NOTWITHSTINDING all the advantages, real or imagine called a gain for the impenitent sinner to find


which France has derived from the convulsive himself cast forth thus, hopeless, helpless, and struggles and ever-shifting mutations of half a century; alone, upon the ocean of eternity. If it be a

from the schemes of social perfectibility which it has happy release for the criminal to exchange been attempted to embody in its institutions, and the the prison for the scaffold, then may it be a ultimate success which has attended every effort to happy release for the sinner to rush upon his remove the impediments which were supposed to ineternal doom.

pede the generous expansion of the moral and selfBe assured, brethren, that“ to die is gain” ameliorating energies of the people, --notwithstanding in no case, under no circumstances of bodily all the light which speculative philosophy, directed, suffering, however agonising and acute, unless, applied, and, where it was deemed necessary, corhy having been “ made one with Christ and rected in its aberrations by the results of practica! Christ with you,” you are prepared to die, experience, has thrown over every department of its prepared for all that follows after death, pre- economy,—its condition at this moment is very far pared to meet your God. The sting of death from being either enviable or secure.

There is peris sin; the inquiry for every soul, equally baps no civilised country upon carth in which the affecting all ranks and all ages, equally appli- state of opinion is more utterly chaotic and undecable to you and to myself, is this, Has Christ finable—in which there are fewer elements capable of drawn that sting for us? Ilave we been so

being combined into a solid and permanent system of brought to God by him, so cleansed from the political and social administration, in which the moral guilt of our sins, and freed from their power, principle is more lax in its operations, and the religious that we are able to say, Thanks be unto

more paralysed and enfeebled by the antipathies of God which hath given us the victory through

extreme and contlicting tlicories producing the our Lord Jesus Christ ?" After death cometh

* From the Rev. J. Davies.


blindest and most bigoted intolerance on the one confidence, saying, “God is our refuge and strength, side, and the most reckless and contemptuous indif- a very present help in trouble: therefore will not we ference on the other. What avails a constitutional

fear' (Ps. xlvi. 1, 2). The Christian may fall back

upon an assurance which was once given by express charter among a people who will be content to be

revelation from the source of all spiritual strength, governed by no laws except the capricious impulses

even from Christ himself, to his chosen apostle. of the moment? What moral regimen can control a grace is sufficient for thee ; for my strength is made community, a large proportion of which derives its perfect in weakness” (2 Cor. xii. 9). (2). “Mercinotions of the tendency of the marriage relation from

fully accept our prayers.". God is able to help us;

but what avails this, if he does not hear our prayer? the mysteries of St. Simonianism? What ideas of

The preliminary petition, therefore, to all others, must religion can be expected in a nation, which, with the be, that God will listen to what we are about to say to exception of a small, but doubtless increasing, body, him. We say with Nehemialı, in this early part of is divided between the adherents of the pope on the

the collect : " Let thine ear now be attentive, and one hand, and the followers of Voltaire on the other ?

thinc eyes open, that thou mayest hear the prayer of Even religious liberty, in such a condition of things,

thy servant, which I pray before thee" (Neh. i. 6).

(3.) “ And because, through the weakness of our mortal though inestimable in itself, and under God the best

nature, we can do no good thing without thee." These hope of the country, becomes practically little else words declare the state of fallen man. He may have than a liberty to dismiss all serious concern about the purposes of good; he may have secret aspirings after subject. ...

things that are excellent; but there is a weight upon To those who are at all acquainted with the natural

his wing, which prevents his soaring ypwards; he can

do no good thing, because his mortal nature is weak. workings of the human mind, and with the history of

The flesh and spirit are “contrary the one to the religious opinions, it can occasion no surprise that other, so that he cannot do the things that he would." popery and scepticism-diametrically opposed to each He is obliged to confess, " I know that in me (that is, other as they are in all their direct and ostensible in my flesh) dwelleth no good thing ; for to will is tendencies--should co-exist to a most influential and

present with me, but how to perform that which is overwhelming extent in the same state of society.good. I find not.” He must, then, have recourse to

a heavenly arm on which to lean, and he prays-(1) This, by universal consent, is the actual position of “Grant us the help of thy grace, that in keeping of the case in France at this moment; and it requires thy commandments we may please thee both in will very little attention to perceive that they not only co- and deed.” In offering such a petition as this, we exist, but that the latter is the natural effect of the

obey the apostle's direction, to "come boldly unto the

throne of grace, that we may find grace to help in former. Popery requires men to believe every thing :

time of need.” We have special, and we have genescepticism, pushed by the force of re-action to a pro- ral, times of need: the need of grace to keep God's portionate extreme in the opposite direction, believes commandments is general: it is God who, at all times, nothing. Popery discards evidence as unnecessary;

must work in us, to will and to do of his good pleascepticism, equally absurd, rejects all evidence as in

sure; only when he has “enlarged our heart, shall we

run the way of liis commandments"' (Ps. cxix. 32). adequate. ... It is a melancholy consideration, that of

And it is obedience alone that can please God; “ whatthese two mighty delusions, the great mass of the

soever we ask, we receive of him, because we keep his people of France are at this moment the willing sub- commandments, and do those things that are pleasing jects, and that to their respective influences the greater

in bis sight” (1 John, iii. 22). When we are "fruitful part of the miseries of that country is owing. It is

in every good work, then we walk worthy of the Lord

unto all pleasing" (Col. i. 20.) a fact too palpable to escape observation, and too

The express object of this prayer for divine help certain to admit of denial, that the vast majority of is, not to exclude the necessity of endeavour on our Frenchmen—especially in the middling and better- own part, but to further and give effect to our exereducated classes of society-have no fixed religious tions in active holiness, that we may add to our faith principles whatever. Of the Bible they are for the

virtue; and that, keeping his commandments, we may

How admirably most part utterly ignorant; or if they know any thing please him both in will and deed."*

does our Church on this, as, indeed, on every occaof its contents, they know them only to treat its

sion, preserve, in her prayers, the true spirit of the awful announcements with indifference, if not con- Gospel! She disclaims in ber sons self-power, selftempt.

righteousness; she totally disavows the possibility of any such goodness as can merit salvation; at the same

time she insists upon the most watchful and strenuous LITURGICAL IIINTS.-No. XXVU. exertion, the most holy and upright conduct. The “ Understandest thou what thou readest?"-Acts, viii. 30.

spirit of her doctrine is, that man might rather stop

the earth in its course, dim the mid-day sun, or bring FIRST SUNDAY AFTER TRINITY.

the stars from heaven, than gain salvation by his own This Sunday is in some old offices called the second righteousness alone : but she strenuously opposes the after Pentecost; in others, the first after the octave

notion, equally absurd and unscriptural, that grace of Pentecost. The Collect is one of that class which will effect salvation, without the co-operation of a rewere retained from ancient Liturgies at the Reforma- newed heart and a holy life. And thus her doctrine tion.

is not less plain to our reason, than it is in strict acThe Collect is a prayer for grace to please God by cordance with the most spiritual view of our profeskeeping his commandments. (1.)“ () God, the strength sion ; which is to follow the example of our Saviour of all them that put their trust in thee." Such was

Christ, and be made like unto him ; that as he died the confidence which David had in God, when lie said, and rose again for us, so should we who are baptised O God the Lord, the strength of my salvation" (Ps.

die from sin, and rise again unto righteousness; concxl. 7). He had had experience of God's strengthen

tinually mortifying all our evil and corrupt affections, ing power; for he says again, “ In the day when I

and daily proceeding in all virtue and godliness of cried, thou answeredst me, and strengthenedst me living.with strength in my soul.” He ever exults in this

James on the Collects.

to us.

· The Epistle (1 John, iv. 7-21) exhorts to brotherly to make it the more intelligible, in the first instance, love; first, from the high and heavenly descent of love; to the Jew, who expressed the happiness of the it is “ of God ;" he is the fountain and author of it; righteous after death, by saying that they were “gone and every one whose spirit is framed to this holy love to Abraham's bosom." Our Saviour, therefore, uses exhibits the new nature of the children of God. He this familiar illustration for the sake of the Jew. that loveth not gives convincing evidence that the This is, alas! no parable, but an awfully true account true knowledge of God is not in his soul; for “God is of what every day witnesses in our world. There are love;" not only are his works those of love, but his two things especially taught in this narrative: 1. That essence is love. He shewed this love towards us, in worldly luxury is always dangerous ; and that the sending his own, only-beloved, blessed Son into our worldly prosperous man, who is not rich towards God, world, that we might live for ever in eternal blessed- goes into a state of insupportable torment; while the ness through him. Herein is unprecedented love- poor, but perhaps neglected, godly man enters into that when we had no love for God, he loved us in our glory. 2. That we wait not for apparitions, or furguilty and wretched state, and sent one who was no ther revelations of any kind from the other world; less than his Son to be the propitiation for our sins, but take good heed unto the written word. to make our peace with God, and to restore the friendship which our sins had interrupted. Such divine love to the brethren should constrain

The Cabinet. ours to them: "beloved, if God so" amazingly, so incredibly “loved us, we ought also to love one another.”

THE SECOND ADVENT.-Do not suppose that " to This Christian love is an assurance that God dwelleth in

wait for the Lord from heaven," is to be engrossed in us (v. 12)--not that he presents himself to our eye, for prophetical studies, to the neglect of plainer portions no man hath seen God at any time;" but by the sa

of the word of God. Scripture is important in proporcred love to the brethren which resides in our hearts,

tion to its simplicity. That which all can read and

understand is essential to the salvation of all. What he shews that we are the temples of his Spirit, and that his love has obtained its completion in and upon

is difficult is assuredly of less importance. I do not us; for when the divine love has wrought us into the

mean less important in itself; for it would be the same image as that of God himself, who is love, its

highest presumption in us thus to attirm of Holy Scripproper end is attained, though in degree our love is

ture, that some parts are more or less important, when not yet made perfect. By this we know that God

all was given by inspiration of God; but it is less so dwells in us and we in him, because he has lodged the

If it were otherwise, Scripture would be a image and fruit of his Spirit (v. 13) in our hearts.

mystery to the simple mind, confounding and perThough no man hath seen God at any time (the apostle plexing him ; whereas it is a light unto his feet, and a continues to argue, v. 14), yet we apostles, who press

lamp unto his paths. " The testimony of the Lord is upon you this duty of love, have seen with our bodily

sure, making wise the simple.” To wait for the eyes the Lord Jesus Christ; and do testify that God

Lord's second coming, then-what is it? To be at the Father glorified his love, by sending his Son to be

the mercy of each successive interpreter of prophecy? the Saviour of a perishing world. Whosoever, believing

To be the victims of feverish excitement in the mind? this our testimony, shall confess with his mouth, and

Our blessed Lord has not thus described it. It is believe in his heart, that this Jesus is the Son of God,

rather to have our “lamps burning, and our loins and shall evidence the same by his love, God dwell

girt about.” It is to be full of heavenly affections, eth in him by his Spirit, and he dwelleth in God by ing as pilgrims upon earth, striving to make known

full of holy love, full of good works. It is to be walklove. Knowing and believing this love of God, we again affirm that God, in his essence, is love. By this

to others the glorious mystery of the cross, and labrotherly love our love is “made perfect;" so height-bouring for the extension of Christ's kingdom upon

earth.--Rev. J. B. Marsden. ened and improved, that we may have boldness in the prospect of the day of judgment; because of our con- FEELING.–Little reliance can be placed upon kind formity to the image of Ilim who is the Judge, even hearts, quick sensibilities, and even devotional feelChrist; assured that he will not deny his own image. ings, if there be no religious principle to control, and For “there is no fear in love, but perfect love casteth direct, and strengthen them.--Southey. out fear, because fear hath torment ;" and if we

FRIENDSHIP.-- Friendship is necessary to our hapdreaded Christ as our Judge, we could not, at the same

piness here, and, built on Christian principles, upon time, “ love his appearing.” What is the incentive,

which only it can stand, is a thing even of religious the moving cause, of our love to God? The answer

sanction ; for what is that love which the Holy Spirit, is, “ We love him, because he first loved us, when we

speaking by St. John, so much inculcates, but friend. were so far from deserving his love:” the divine love ship ? the only love which deserves the name; a love stamped love upon our souls. If a man profess to

which can toil, and watch, and deny itself, and go to love God, and yet hates his brother, whom he should death for its brother. Worldly friendship is a poor love for God's sake, he gives his profession the lie; weed compared with this ; and even this union of for how shall he who hates the visible image of God

spirit in the bond of peace would suffer, in my mind pretend to love the unseen original, the invisible God

at least, could I think it were only coeval with our himself ? The express law of God directs us to this

carthly mansions.-Cowper. love : for he has commanded that every one who loves God, the original of all good, should love his brother,

The Gospel A Trust.---The Gospel of Christ is who derives what is good from that same original very particularly to be considered as a trust deposited

with us in behalf of others, in behalf of mankind, as The Gospel (Luke, xvi. 19-31) is the history of the

well as for our own instruction. No one has a right rich man and Lazarus. This is frequently called a pa

to be called a Christian who doth not do something in rable, but it would be more properly entitled a history

his station toward the discharge of this trust; who of a matter of fact ; for there is not here, as in

doth not, for instance, endeavour to assist in keeping Christ's parables, a comparison (parable means com

up the profession of Christianity, and the love of it, parison) of spiritual things to certain worldly things

where he lives.--- Bishop Butler, which they resemble ; but here the spiritual things The Comfort of the Holy Ghost.— The Holy themselves are directly set forth in a narrative descrip- Spirit supporteth and comforteth us in all our aftliction of the state of the good and evil in this world tions and distresses of all kinds of our inward and outand the next. The discourse between Abraham and ward estate. This David knew, when, in his penitential the rich man is only an illustration of the description, agonies, he prayed, " Cast me not away from thy pre


Human wisdom is as liable to error as human power is to contempt.- Tertullian.

SELF-DENIAL.-Self-denial is an excellent guard of virtue ; and it is safer and wiser to abate somewhat of our lawful enjoyments, than to gratify our desires to the utmost extent of what is permitted, lest the bent of nature towards pleasure hurry us further.- Townson.

Fortu from the dark and stormy sky,
Lord, to thine altar's shade we fly;
Forth from the world, its hope and fear,
Saviour, we seek thy shelter here:
Weary and weak, thy grace we pray;
Turn not, O Lord! thy guests away.
Long have we roamed in want and pain,
Long have we sought thy rest in vain ;
Wilder'd in doubt, in darkness lost,
Long have our souls been tempest-tost.
Low at thy feet our sins we lay;
Turn not, O Lord ! thy guests away.

Bishop HEBER.

sence, and take not thy Holy Spirit from me; restore unto me the joys of thy salvation, and uphold me with thy free Spirit.” Thus those first Christians felt, who, under persecutions and all outward discouragements, were yet “ filled with joy," and did “walk in the comfort of the Holy Ghost;" whence that testimony of St. Paul concerning the Thessalonians, “ Ye were followers of me, and of the Lord, receiving the word in much affliction, with joy in the Holy Ghost." By it the blessed saints, martyrs, and confessors, being inspired, did not only with admirable patience, but incredible alacrity, undergo the extremest losses, ignominies, and tortures, which the spite of hell and rage of the world could inflict on them. The Holy Spirit is the sole Author and spring of all true delight, of all real content within us, of that “ unspeakable joy in believing," that “gaiety of hope,” that satisfaction in well-doing. The partaking of his society, influence, and consolation, is indeed the most delicious repast, and richest cordial of our soul-the nearest resemblance, the sweetest foretaste, of paradise.--Dr. I. Barrow.

Tue Lord's Day.--He keeps the Lord's day best that keeps it with most religion and with most charity. ---Bp. Jeremy Taylor.

CHARITY.-Be not too cautious in discerning the fit object of thy charity, lest a soul perish through thy discretion ; what thou givest to mistaken want, shall return a blessing to thy deceived heart; better in relieving idleness to commit an accidental evil, than in neglecting misery to omit one essential good; better two drones be preserved than one bee perish. Quarles.

TEMPTATION.-One end that God has in permitting his people to be tempted is, for the prevention of greater evils, that they may not grow proud or careless, or be ensnared by the corrupt customs of the world. The light carriage, vain confidence, and inconsistent conduct of many professed Christians, might have been, in some measure, prevented, had they been more acquainted with this spiritual warfare, and had they drank of the cup of temptation, which but few of those who walk humbly and uprightly are exempted from tasting of, though not all in the same degree.Rev. John Newton.

Worldly PROSPERITY.-How hard it is for men to bear greatness without pride and insolence; to be rich without being covetous or luxurious; to be devout worshippers of God, when they themselves are adored and flattered by men !-Sherlock.

Riches.- Riches oftentimes, if nobody take them away, make to themselves wings and fly away; and truly, many times the undue sparing of them is but letting their wings grow, which makes them ready to fly away; and the contributing a part of them to do good, only clips their wings a little, and makes them stay the longer with their owner. - Abp. Leighton. TO-DAY.-You cannot repent too soon,

There is no day like to-day-yesterday is gone-to-morrow is God's, not yours. And think how sad it will be to have your evidence to seek when your cause is to be tried; to have your oil to buy when you should have it to burn.-- Rev. J. Mason.

HUMAN WISDOM.—Your systems of virtue are but the conjectures of human philosophy, and the power which commands obedience, merely human: so that neither the rule nor the power is indisputable ; and hence the one is too imperfect to instruct us fully, the other too weak to command us effectually: but both these are abundantly provided for by a revelation from God. Where is the philosopher who can so clearly demonstrate the true good as to fix the notion beyond dispute? And what human power is able to reach the conscience, and bring down the notion into practice ?


For the Church of England Magazine.
We walk by faith, and not by sight,

Yet boldly claim to be
The children of a fairer light

Than faithless eyes can see.
By faith we see creation rise-

By faith creation fall-
By faith new earth, and scas, and skies,

And Jesus Lord of all.
By faith we look o'er things around-

By faith on joys before-
By faith we seek these joys ; and found,

By faith we seek for more.
By faith we see the angels' land-

By faith our brethren there
By faith we joined the heavenly band,

And soon their joys shall share.
By faith we see beyond the sun-

By faith beyond the tomb
By faith the prize of glory won,

And an eternal home.
We walk by faith, and not by sight,

Yet boldly claim to see
Sublimer worlds of life and light

Than earthly worlds can be. H, L.

G. B.


For the Church of England Magazine.

Come, Holy Ghost! and form in me

A new creation now
The ear to hear, the eye to see,

Which none can make but thou.

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Miscellaneous. RELIGION IN SCOTLAND ABOUT THE YEAR 1511. The anxiety of the Romish clergy for maintaining their temporal privileges, and their unwillingness to promote the spiritual welfare of the people, appears from a reproof addressed by the Bishop of Dunkeld to Dean Thomas Forrest, who was afterwards burned for his adherence to the truth: My joy (or beloved) Dean Thomas, I am informed that you preach the epistle, or the gospel, every Sunday to your parishiioners, and that you take not the cow, nor the uppermost cloth, from your parishioners, which thing is very prejudicial to the Churchmen; and therefore, my joy Dean Thomas, I would you took your cow, and your uppermost cloth, as other Churchmen do; or else it is too much to preach every Sunday; for in so doing you may make the people think that we should preach likewise. But it is enouglı for you, when you find any good epistle, or any good gospel, that setieth forth the liberty of the holy Church, to preach that, and let the rest bc." (The cow and the cloth here referred to were the best articles in a family, which the priests claimed as mortuary fees on the death of the parent; thus adding to the privations of those already struggling with poverty and bereft of their support.) Thomas answered, “ My lord, I think that none of my parishioners will complain that I take not the cow, nor the uppermost cloth .... and so, my lord, we agree right well; and there is no discord amongst us. And where your lordship said, It is too much to preach every Sunday; indeed I think it is too little, and also would wish that your lordship aid the like." • Say, nay, Dean Thomas," saith my lord, “ let that be ; for we are not ordained to preach.”. Tlien," said Thomas, " where your lordship biddeth me preach, when I find any good epistle, or a good gospel, truly, my lord, I have read the New Testament and the Old, and all the epistles and gospels; and among them all I could never find an evil epistle, or an evil gospel ; but if your lordship will shew me the good epistle and the good gospel, and the evil epistle and the evil gospel, then I shall preach the good, and omit the evil.” Then spake my lord stoutly, and said, “ I thank God that I never knew what the Old and New Testament was"--(and of these words rose a proverb, which is common in Scotland, Ye are like the bishop of Dunkeld, that knew neither new nor old law) " therefore, Dean Thomas, I will know nothing but my portuise and my pontifical. Go your way, and let be all these fantasies; for if you persevere in these erroneous opinions, ye will repent it when you may not mend it.” Thomas said, " I trust my cause be just in the presence of God, and therefore I pass not much what do follow thereupon." (See Fox, vol. ii.) le was afterwards martyred with several others, many of them for having eaten flesh in Lent at a bridal. Such was the state of Scotland when the Reformation began.

ALFRED THE Great.–During the retreat of Alfred the Great, at Atholney, in Somersetshire, after the defeat of his forces by the Danes, a beggar came to his little castle there, and requested alms; when his queen informed him that they had only one small loaf remaining, which was insutficient for themselves and their friends, who were gone abroad in quest of food, though with little hope of success: the king replied, “ Give the poor Christian one half of the loaf: He who could feed five thousand men with five loaves and two fishes, can certainly make that half of the loaf suffice for more than our necessities.” Accordingly the poor man was relieved, and this noble act of charity was soon recompensed by a providential store of fresh provisions, with which his people returned.

GEORGE HERBERT.-- In one of his walks from Bemerton to Salisbury (whither he went twice a-week to attend the cathedral service), Mr. Herbert espied a poor man, with a poorer horse, that was fallen under his load; they were both in distress, and needed present help, which he perceiving, put off his canonical coat, and helped the poor man to unload, and after to load his horse. The poor man blessed him for it, and he blessed the poor man; and was so like the good Samaritan, that lie gave him money to refresh both himself and his horse, and told him that if he loved himself, he should be merciful to his beast. Thus he left the poor man; and at his coming to his musical friends at Salisbury, they began to wonder that Mr. George Herbert, who used to be so trim and clean, came into that company so soiled and discomposed; but he told them the occasion. And wlien one of the company told him he liad disparaged himself by so dirty an employment, his answer was, “ The thought of what I have done will prove music to me at midnight; and the occasion of it would have made discord in my conscience whensoever I should pass by that place; for it I am bound to pray for all that be in distress, I am sure that I am bound to practise what I pray for; and though I do not wish for the like occa. sion every day, yet, let me tell you, I would not willingly pass one day of my life without comforting a sad soul or shewing mercy; and I praise God for this occasion.” In another of his walks he overtook a gentleman of Salisbury, and in this walk took a fair occasion to talk with him, and begged to be excused if he asked him some account of bis faith, and said, “ I do this the rather, because, though you are not of my parislı, yet I receive tithe from you by the hand of your tenants; and, sir, I am the bolder to do it, because I know there are some sermon-hearers that are like those fishes that always live in salt water, yet are always fresh.” After which expression Mr. Herbert asked him some needful questions, and having received his answer, gave him such rules for the trial of his sincerity, and for a practical piety, and in so loving and meek a manner, that the gentleman did so fall in love with him and his discourse, that he would often contrive to meet him in his walk to Salisbury, or to attend him back to Bemerton; and long after mentioned the name of Mr. George Herbert with veneration, and praised God for the occasion of knowing him. -Walton's Life.


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