earth is, perhaps, more perceptible in what they do not, than in what they actually do."

"So far as it may be said of man in his fallen state, it consists in a perfect silence of all human passions, and a total extinction of every movement of earthly pleasures and desires. The silence of the man of GOD differs from the tumult of the world, as the still expanse of the ocean differs, and yet exceeds, in sublimity, a roaring summer torrent which lays waste all in its way, and disappears for ever. It consists in that spotless holiness which is best comprehended when we contrast with it our own disorder and impurity. It is a participation on earth of the happiness of the blessed in heaven. It is the beginning of that ineffable union with GOD, which, though begun on earth, can only be consummated in Heaven. Happy, indeed, are those to whom it has pleased the LORD to exhibit such models of virtue. Yea, rather, more blessed are those, that hearing, keep their sayings !"—Ibid. p. 236, &c.

The deep feelings of awe expressed in the following passage, will doubtless be seen to have no very indirect bearing on the subject.

"An observation frequently made by M. Arnauld, might peculiarly be applied to the M. Angelique. He used often to say, 'that the death-bed of young converts is generally most bright: because their newly acquired sense of the mercy of GOD, in some sort dazzles their eyes from steadily beholding His holiness;' and he mostly added, the experienced Christian has too solid a view of the mercy of GOD, in CHRIST, not to rejoice; but he has too exalted views of the holiness of GOD, not to rejoice with trembling.'

"In the beginning of her illness, the awful part of the prospect seemed chiefly present with the venerable mother. Death was always before her. She spoke of nothing else, and thought of nothing else; so that she might almost have said with the Apostle, 'I die daily.' She was so penetrated with a sense of the infinite holiness of GOD, and of her own unworthiness, that she could not think without awe of the moment when her soul should appear in His presence."

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"Believe me, my dear children," said she to her nuns, no one knows how unspeakably awful is death! nor can any person, yet afar off, form the least conception of what it is to stand on the brink of eternity. As for myself, I have had a serious sense of death before my eyes from my early years, and for above the last fifty years, I may say, it has continually been in my thoughts. But now that I stand at the very threshold, I find all my most serious thoughts and meditations as less than nothing, compared with the unspeakable awfulness of the reality of what I feel it to be at this hour. The anticipation of such a change as it now seems to me, would alone detach from every human pleasure and make every pain sit light. As the soul stands between time and eternity, ready to ascend to GOD, the earth itself sinks and dwindles into a mere speck, though she can more clearly discern the path she has passed through! How is it possible for a Christian to have any other pain or pleasure, or object of

occupation during all his life, than preparing himself for this awful hour!”Ibid. Vol. II. p. 255, &c.

The following extract from a private journal, may serve to show that a person who takes diligent and strict care of himself, may be naturally led to observe some rule of reserve in discoursing on subjects of religion, as a matter of practical wisdom and prudence. And it may be noticed that the person who makes these observations, was not only very remarkable for this reserve, as being a person of deep thought and strong affection, as has been noticed in the preface to the second part of his 'Remains,' but that he more than once calls himself to account, as will appear from this and other parts of his Journal, for speaking of what he calls σίγητα. "Thus," he says, "by a sort of fatality I talked olynra, which had the usual effect of unsettling my feelings." In the next page, "I talked with S. about Milton, I think bordering on oiynra.” -Froude's Remains, Vol. I. p. 37.

But the following passage speaks of the subject rather with reference to practical good sense in conversation than to offending against religious delicacy.

"An uncomfortable absurdity keeps hold of me, that my own opinions become false, when I allow contrary ones to be sported in my presence with impunity. Also it suggests itself to me that a wise thought is wasted when it is kept to myself: against which, as it is my most bothering temptation, I will set down some arguments to be called to mind in the time of trouble. In this day's lesson (Prov. xii. 23.) there is, 'a prudent man concealeth knowledge.' Not allowing oneself to talk of an opinion, is one of the surest helps to acting upon it, as it will find some vent. Communicating it, is like opening the valve of a steam boiler. Besides, if other people assent to it in theory, while they contradict it in their way of life, it gives us a fresh difficulty to encounter in annexing to it its real force seeing people take up with blank words, 'Salt that hath lost its savour,' is excessively infectious. But, supposing they do not assist, this can only serve to confuse and stagger us, and leave us dissatisfied with them and ourselves; I do not mean our attainments, for of them we cannot think too little, but of our views, of which we ought never to permit ourselves to doubt. The sensible plan would be, never to maintain an opinion contrary to the practice of others, unless we think we have sufficient weight with men to make them alter their likes and dislikes. But I am tired of making resolutions to be broken."-Ibid. p. 32.

A living writer has felt so strongly on the importance of this sacred modesty, that he has made it the subject of an entire poem: although, perhaps few have been aware how much he meant by it, or the full force of the sentiments of that hymn. It is too well known to render it allowable to quote the whole of it: but a consideration of it will add great weight to this Treatise; we allude to the "Fourth Sunday in Lent," in the Christian Year.

The advice which the author has wished to offer to young men on the subject of Church principles, he has heard expressed in a sermon, from which he has obtained leave to transcribe an extract, which will serve to explain his meaning better than he could himself.

"To embrace in their fulness the holy doctrines which the church has preserved to us, is not matter of names and words; not even of argument or proof. It is not even the holding certain truths, much less the clothing them in awful words. In this way people come to hold shreds and patches of truth, against our blessed LORD's warning, and so putting a piece of new cloth, unwrought, unadapted to themselves, to an old garment; that which is put in to fill it up, taketh from the garment, and the rent is made worse. Thus, they injure themselves in their own faith, and may cause the truth itself to be evil spoken of. Use not high words, which express not what thou feelest, but what thou wouldest wish to feel. Try not to work thyself up to feel what thou feelest not; engage not upon high subjects and thoughts which are out of proportion to thy moral attainments; speak not of them in places ill-suited to them, or to persons unfitted to receive them; or when thyself art not in a fit frame, or more than what thou hast realized, (and this is what was meant by reserve as to religious knowledge) refrain thyself, and bind thyself to steady pursuit of present duty, remembering that thou art not thy own master, but that of all thou art, hast, dost, thou art to give account before GOD."

As much has been said in the course of this Tract concerning the doctrine of CHRIST crucified, as connected with that of Christians bearing the cross, one is much afraid of seeming to speak controversially on a subject of so awful a nature; it would therefore perhaps be as well, before closing it, to express one's meaning in the following prayers of Bishop Wilson:

"Luke ix. 23. Jesus said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me."

"O JESUS, who hast made this the rule and means of our salvation, enable us by Thy Spirit, Thy doctrine, and example, to observe it daily;—to wean our hearts from a love and fondness for this world, its pleasures, profits, and all its idols;-to mortify our corrupt affections, and to correct and amend what is amiss in us; that we may be meek, and humble, and temperate, and learn to submit our wills to the will and law of GOD. And grant, O LORD, that we may never lead heathens and unbelievers to have unworthy thoughts of Thee and of Thy religion, by our ungodly lives, while we pretend to be Thy followers."

"Luke xiii. 24. Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able."

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May we never flatter ourselves, that the way to Heaven and happiness is

easy, and that the generality of Christian people are in the way of salvation, when Thou hast declared the contrary. O may Thy Spirit convince us, that our salvation is not to be secured without great watchfulness and care, without labour, pains and diligence ;-and that, on these conditions, Thy goodness will enable us to overcome all the difficulties we can possibly meet with !"

[SECOND EDITION.]

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TRACTS FOR THE TIMES.

THE GREEK DEVOTIONS OF BISHOP ANDREWS, TRANSLATED AND ARRANGED.

I HAVE SET WATCHMEN UPON THY WALLS, O JERUSALEM; WHICH SHALL NEVER HOLD THEIR PEACE DAY NOR NIGHT.

ADVERTISEMENT.

THE only deviation in the following Translation from the order of the original text, as we have it, has been in the case of such portions of it as are obviously without or out of place. These have been inserted into the main course of the Prayers, or collected together, or, if repetitions, omitted. No alterations have been made in the text itself, and all transpositions are noted as they occur.

2. Order of early or Matin Prayer-Litany-Confession—

4. Course of Prayer for the Week (for each Day, under the five acts of Confession, Prayer for Grace, Profession, Intercession, and Praise, with an Introduction) :

First Day

Second Day

VOL. V.

6

12

17

31

B