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soul. It is the panting of the soul after God, as the hart pants after the waterbrooks. Such panting arises from weariness, and the weariness from trial, afflictions, and journeyings in a dry and thirsty land. David thus longed for a fresh enjoyment of the fellowship with the Redeemer which he once possessed.

The prayer indicates the believer's consciousness that he cannot go alone, nor without being led. He feels as if he cannot bear anything of a rough character, and so stricken that any other than gentle treatment would, as it were, break his heart. He desires, therefore, to experience that gracious dealing of the Lord, which Isaiah refers to, by the words, “He shall gently lead those that are with young,"

David asked for more; he prayed that God would lead him to the rock which was higher than he. He remembered something of his former joy, when he had visited that rock before, for he sat down under its shadow with great delight; he had tasted of its cooling waters; he had walked beside its stream; and he had rested beneath its shade; so he longed to get back again. True, he did not know the way by which he might be led, for God says, “I will lead them by a way they know not" but to get there was the object of his strong desire. He panted for its waterbrooks, his thoughts revolved around the sacred spot, his hopes rose as he remembered the "former loving-kindnesses" of his Lord, and he prays to be led to it again.

So with the tried believer; he has the same hopes, aspirations, and longings of soul as David; and the realization of David's prayer, is the same in every believer's experience. The mode in each case is different, because, not only is there the common "highway," along which all the redeemed walk; but each believer has his own 66 way" (Isa. xxxv. 8) appointed to him by his Father. He shall have a fresh taste of his Saviour's love, a fresh bedewing of the dews of heaven, a fresh bestowal of Divine compassion and grace. Although he may be, like David, "overwhelmed," or " cast down,” he shall not be destroyed; but he shall yet praise Him who is the health of his countenance; and if the clouds be dark and lowering, the Sun of Righteousness shall shine upon him, little by little, until it breaks out upon him in the full-tide splendour of eternal day.

H. G. D.

E. St. B. C.,

Walworth.

Gleanings.

THE BELIEVER'S PORTION. GOD is the only satisfying portion of the soul. Every theory of human happiness is defective and incomplete which falls short of the aspirations of our immortal natures. Born with capacities for the infinite, man naturally spurns the finite. No satellite, with its borrowed light, will compensate for the loss of the sun. So with the soul. Nothing but the stream flowing from the everlasting hills can satisfy it. You may tempt a man, as he is hurrying on his immortal way, with the world's pastures, you may hold out to him the golden sheaves of riches, you may detain him amid the sunny glades of pleasure, or on the hill tops of fame (and he is but too willing for awhile to linger), but satisfy

him they cannot! When his nobler nature acquires its rightful ascendancy, he will spurn them all, and say, "All are insufficient! I wish them not. I have been mocked by their failure. I have found that each has a lie in its right hand: it is a poor counterfeit, a shadowy figure of the true. I want the fountain of living waters, I want the Infinite of knowledge, goodness, truth, love!"

Yes! on the world's fountains, drink of them as you may, "thirst again," is written. Of the world's mountains, climb them as you may, you will never say, "I have reached the coveted summit. It is enough." You may have seen in our mountain glens, in the solemn twilight, birds winging their way to their nests. There may be lovely bowers close

by, but they tempt them not. Their its nest in the crevices of the Rock of nests-their homes-are in yonder distant Ages; its song is, "Return unto thy rest, rock, and thither they speed their way ! O my soul." So with the soul. The painted glories of this world will not satisfy it. It has

Poetry.

THE COMMUNINGS OF CHRIST AND HIS CHURCH:

A Poetic Paraphrase, and an occasional Com-
mentary upon the Book of Canticles. No. XX.
By J. W. COLE, Braunston, Rugby.
CHAPTER IV.

Verse 3.-"Thy lips are like a thread of scarlet,
and thy speech is comely: thy temples are like
a piece of a pomegranate within thy locks."
THY beauteous lips, thy lips of prayer and praise
Of ruddy hue, bright as a scarlet line,
Tell of the health that thy pure soul enjoys,
And of the vigour that thy spirit feels;-
Health gotten by thy union with myself,
Vigour imparted by my strength Divine;—
For thou hast health and strength alone through

me.*

Thy lips appear thin as a scarlet thread,
Denoting chastity within thy soul;
Not like the lips voluptuous of those
Whose sordid minds are stirr'd with fleshly lusts,
And vain desires, and love of carnal things.
Thy lips' fair fruit is praise unto thy Lord,+
For hourly benefits on thee conferred,
And countless mercies, which his hand bestows:
Thy crimson lips yield also fruit of prayer, t
The earnest pleadings of a contrite soul,
For future guidance, and protecting care.
Thy speech, the words that issue from thy mouth,
Is comely to the ears of souls renewed,
Who speak the language used by Zion's sons.
Pure doctrines, from thy tongue, drop, as the
rains

Upon the parched soil, into those minds

That thirst for righteousness, and peace, and heaven.

Like dew that nightly falls on Hermon's mount,
Invigorating drooping plants and flowers.
Thy comely speech distils upon the heart,
That, longing, pants for holiness and God.
The flowers of grace bloom where thy accents
fall,

And where the thorn once grew, the fig-tree's found;

And, where the prickly brier clogg'd the ground,
The myrtle's branches on the breezes wave.
Thy speech is comely to the heirs of grace,
Thy scarlet lips drop as the honeycomb;
Sweet to the taste of souls who're born anew.¶
Through thy wise precepts understanding comes,
And hatred unto false and evil ways.**

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J. R. MACDUff.

Thus doth the honeyed sweetness of thy tongue
Learning increase, and augment wisdom's store.*
Thy speech is comely when it tells of me,
Comely it is when speaking of thyself,
And comely when it sets my gospel forth;
Calling lost sinners from the paths of death,
To taste my mercy, and enjoy my love.
Thy temples, smooth and fair, within thy locks,
Are like a portion of a pomegranate,
Full of the precious seed of future good;-
Thoughts ever busy with the wants of men,
And cogitations for Immanuel's cause.
Thy brain, like seeds of the pomegranate tree,
Engenders fruit on which earth's sons may feed,
And feel themselves refreshed for coming days; t
Fruits of good doing, for repentance meet,
Blessing the world, and glorifying God.
Not for self-glory, or laudations vain,
Dost thou think, speak, or act, for me and mine;
For, as the temples hidden are by locks,
Which fall luxuriant over beauty's brow,
And shield the blushing cheek from prying eyes,
So native modesty thy actions hide:-
Thy thoughts are not how thou shalt win ap-
plause,

By pharisaic pomp-pious parade;

But, as her locks the virgin's temples shade,
So all the acts of faith, and deeds of love,
That, teeming, spring from thy prolific brain,
By sweet humility are veil'd from view.

FORWARD AND HOMEWARD. WE are lonely strangers here,

Seeking heaven, that rest to come, Leaving all the world deems fair, For a new and better home; Troubles here our lot may be, Soon from them we shall be free.

Forward, homeward, still we go,

Happy in the Saviour's love,
Through him conquering every foe,
Only in his strength we move;
Leaning on him we're secure,
He is rich, though we are poor.

Dark and dreary is the road

Leading through this wilderness; As we're travelling to our God Fears assault and sins distress; But we see a light afar, Jesus is our guiding Star.

Psa. cxix, 103; Prov. xvi. 24. ** Psa. cxix. 101. *Prov. xvi. 21.

Jas. iii. 17., &c. Matt. v. 16

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A Pastoral for the Times, after the manner of Virgil's Pollio. By a Cambridge Undergraduate; revised, with Notes, by a Cambridge Graduate.

If these rowers in fleet water would remove their university tests and open the doors of their penetralia to others than Episcopalians, we should put their Protestant zeal at a higher figure. As it now presents itself, we see little difference between them and the Roman Catholics, and even that little lies in degree, not in nature or constitution; for when examined the core of each is as much alike as one applepip is like another. Each church takes itself to be the true church, and the only true church each church is built on human authority, and human authority in religion is anti-Christian, whether Papal or Protestant. The Protestant State Church tolerates-by necessity, the Roman Catholic does not. This is the principal differBoth denounce religious equality as unsafe, pernicious, and heretical; both are

ence.

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T. G. C. A.

exclusive; and both have maligning tendencies. If it be said, though the Church of Rome does not persecute now, time was when it did, and what has been done once may be done again, the very same things may be predicated of the Church of England. If it be urged, the Church of England has changed, the Church of Rome never, the former may be true in some respects, but it is not so in others. The Church of England has been changed, but it has never changed itself; and the change it has undergone has been sorely against its will, and under rebellious protests bordering hard on open defiance. That it retains its priestly, dominant spirit, is sufficiently proved by the late elections, by public meetings held on behalf of the Irish Church, by the Loyal Orange Institution of Ireland, by the Dean of Ripon and other episcopal dignitaries. If it does not entirely satisfy one's mind, amidst so much to disturb its repose, it at least brings some relief to know that there are elements in operation which, in most cases, will qualify if not

neutralize the political teachings and eccle- wily foe, often eluding the keenest siastical tendencies of both these corrupt vigilance, revels in an atmosphere of uniinstitutions. Men's social feelings, in most versal candour, which breeds indifference instances, are formed rather by their rela- to truth and error while it smites with tions to society, their instincts, active pur- merciless scorn the man who lifts up his suits, legal positions, and the feelings of voice like a trumpet, or sets his face mankind towards them, than by the theo- against the evil tendencies of the times. logy of the priesthood, or by any abstract What makes the matter nearly as bad as it maxims of policy, conduct, or belief, how- can be is, that nearly all the sects are ever enforced by priestly authority. Cam- nearly all alike. Principles are laid down bridge graduates and undergraduates, with and doctrines are taught which involve many of the externs, have only to observe downright infidelity, in all of them. the condition of Belgium and France, and Among the Congregationalists rationalistic to note the changes in Italy, Austria, and opinions, affecting remotely, and in some even Spain, to become convinced that instances directly, the fundamental docRoman Catholics are not being practically trines of Christianity are cherished by governed by doctrines derived from Thomas more than a few, whose names are on the Aquinas, the Canon law, or the Bull in roll of Congregational preachers. Some of Coena Domini. As little will the people of these Mr. Grant charged in his first this country be ruled by the Universities of volume with practising dishonesty of Cambridge and Oxford, -their logic or their the worst kind," by preaching their semitheology, their dictates or ritualistic clergy. infidel doctrines implicitly instead of dogThe talents and zeal which appear in this matically, and to this charge he returns in Pastoral, in its notes and extensive circula- the concluding volume of his work. From tion, are worthy of a better cause. One may a statement in the Pall Mall Gazette, never fancy from the fact of a Dissenting Minister | contradicted, and quoted by Mr. Grant, of nearly forty years' standing having issued | ten reasons on behalf of a State Church, that dissenting ministers are looked upon by churchmen as men easily gulled, for which reason they think it good policy to practise on their gullibility by sending them copies of their publications. The author, his friends, or some Protestant society, have been thus engaged in this instance, but for which we should, probably, not have noticed the pamphlet.

The Religious Tendencies of the Times; or,
How to deal with the Deadly Errors and
Dangerous Delusions of the day. By

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JAMES GRANT.

This is the "second," and, we are sorry to add, "the concluding volume," on this deeply-absorbing subject. Could not this very able and laborious author issue a Quarterly" on the "Religious Tendencies of the Times?" A monthly would be better. But something of the kind is amongst the necessities of the day, and we know of no one so well qualified for this important task as the author of the volume under notice. "Deadly errors," or errors of fearful import if not deadly, like those contained in these volumes, require instant and incessant notice. They want a continuous exposure. Some one should gibbet them by the wayside as soon as they can be got hold of, or hand them over to the public to be strangled as soon as they are born. Public attention must be called to them daily and hourly. It is while men sleep that the enemy sows his tares. This

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the doctrine of eternal punishment for sin is to be an open question with Congregationalists. The most magnificent Congregational chapel in the country, recently opened at Halifax, contains a clause in the trust-deed by which the minister is allowed either to preach or not to preach the doctrine of endless misery as a just recompense of reward to the wicked. By a majority of not less than about a hundred to one, an ultra opponent of interminable punishment, and who had been openly so for years, was admitted as a minister to that body. Neological notions, too, respecting the inspiration of the Scriptures are finding favour in the eyes of some leading men in that denomination. Even Mr. Joshua Wilson, who, with the exception of Mr. Samuel Morley, occupies the highest position in the Congregational body, while refusing to indorse all Mr. Grant has said, admits that a latitudinarian spirit is rapidly spreading among Nonconformists, and that unless "some strenuous effort be speedily made to repel, if not the incursions of error, at least the spread of a latitudinarian spirit, in respect both to doctrine and discipline, we shall ere long be deprived of all that has hitherto constituted our glory and defence." This is a serious concession; and as the Congregational body is large, wealthy, and influential, its present condition is anything but satisfactory. We purpose returning to this most remarkable book of the times, next month, before which period we strongly advise our readers to make it their own.

Spiritual Correspondence.

JOHN TO THE WELL-BELOVED

JAMES.

GRACE, mercy, and peace be unto thee, from God our Father, through our glorious elder Brother, Jesus Christ, by the power of the Holy Ghost.

Beloved brother, I have long had in mind to write thee on those things that deeply concern us, and for which I know thou hast a liking. Alas, that the great bulk of mankind should be living in the utter neglect of the things of God; and not a few in avowed hatred to them; and more painful still, there are many who profess to be the friends of our dear and precious Christ, who not only slight his truth, but fight against it, and call those things which we love and feed upon, by hard names, and look upon us with some contempt because we so love the free grace, whereby we are saved. Well, brother, but who hath made us to differ? Were not our souls as black as hell by nature? Were we not both blind and deaf to all the beauty of Christ, and music of the gospel? Yea, we "were dead in trespasses and sins," and "walked according to the course of this world . . . fulfiling the desires of the flesh and of the mind; and were, by nature, the children of wrath, even as others." How then came we, poor sinful wretches, to differ from those who are in that state now? Were we better than they? No. "There is no difference: for all have sinned, and come short of the glory of God." Was it then by our own will, choice, or power? No. How then? Why, the Holy Ghost by his almighty power, came in upon our souls, and formed us anew. He did away with the deadness and darkness, yea, all "old things passed away, and behold all things became new."

...

But how was it, my brother, that the ever-blessed Spirit came in thus upon us, and passed by so many others at the same time? We felt no need of him, therefore had no desire for him, and did not ask him. Indeed, as to myself, I was rather angry than otherwise, for I liked sin, and he made it bitter to me; I liked to go after the flesh-pleasing things of the world, and he blighted them all, and made me very unhappy. So I tried to banish this heavenly Guest from the house of my heart, and go on as before. But he would come and set all my sin before me, and made me cry out for mercy. Yes, after

being insulted and neglected many times he would thus come. And was it not so with thee? I know it was. But why, I repeat, was it so?

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Ah! "The secret of the Lord is with them that fear him, and he will shew them his covenant." We see now that all is to be traced up to that covenant: "ordered in all things, and sure." Although we were "by nature the children of wrath," by grace we were "predestinated unto the adoption of children" of our God, according to the good pleasure of his will." Here, then, is the "secret," brother, (Gal. iv. 6): "Because ye are sons,"-sons by an act of election, and adoption in Christ, "before the foundation of the world." "Because." Ah! keep your eye on this: "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts." That's it, James.

Now we have gone up to the fountainhead of God's everlasting love, let us trace some of the streams of it. This love put us among the children, gave us an interest in and mystical union to the Lord Jesus, who undertook for us. He became responsible to law, and to God, for our sins, and was ultimately made flesh for us. In the flesh, he loved, obeyed, suffered, and died, in our room, and we "have redemption through his blood, the forgiveness of sins, according to the riches of his grace." For his sake the Holy Ghost makes and keeps us the children of God by a sweet belief in and experience of these things, and he will never let us go. We may have-we do have-dark times, trying times, many ups and downs, but our sonship cannot be shaken as long as Jesus our Brother, Husband, Father, Advocate, Surety, and everlasting Friend lives-and he cannot die-death hath no more dominion over him. Are these great truths still thy meat and drink? I hope so. Some say they believe all these things; but then we should say little or nothing about them, especially in public.

Parsons are especially afraid of these glorious gospel truths, and keep them back, lest they should lose a few hearers. But woe to the man who values the good-will of carnal men more than the honour of Him whom he calls Master. And how can we honour him more than by telling out what he is in all his grace relations to poor souls, and what he has done for them. I dare say you will have to put up with

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