The Hymn.

Mille quem stipant solio sedentem.

O thou, around whose everlasting throne
Throng countless hosts, a glorious multitude,
Free from all bodily weight; make us thine own,
Whom thou to thee hast hallowed with thy blood.

Those happy seats, wherein thy kingdom lies,
Beyond the stars, for us thou dost prepare,
And ever from those sweet societies
Thou sendest friendly guides to lead us there.

May the repeller of unearthly harms,
Great Michael, champion of the law divine,
Ever be o'er us with etherial arms

To shield us from the foe, and keep us thine!

May Gabriel his sweet aid around us plant,
And in the might of God's own fortitude
Come oft from heav'n, a glorious pursuivant,
To visit us with messages of good.

May Raphael's gentle art and healing hand,
Which gave blind Tobit old to see the light,
Wave all around his soothing influence bland,
Scattering our body's ills, and spirit's blight.

From thee, sole fountain of all good below,
King of the heavenly hosts, our praise begun,
In thee shall end. 'Tis truth thy name to know,

And life to trust in thee, the Three in One. Amen.

v. Worship Him, all ye angels of his.r. Sion heard of it, and rejoiced.—Ps. xcvii. (The Collect is the same as our own; to omit all mention of the Hours, the Antiphones at the Second Vespers are as follows:-)

AT THE SECOND VESPERS.

Ant. I saw the seven angels which stood before God; and to them were given seven trumpets.-Rev. viii.

Ant. The Son of Man shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds.-Matt. xxiv.

Ant. The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first.-1 Thess. iv. Ant. The angels shall come forth, and sever the wicked from among the just.-Matt.

xiii.

Ant. His angels shall gather out of his kingdom all things that offend, and them which do iniquity.-Matt. xiii.

Ant. at the magnificat. They which shall be accounted worthy to obtain that world, and the resurrection from the dead, are equal unto the angels, and are the children of God, being the children of the resurrection.-Luke, xx.

SACRED POETRY.

THE COUNTRY PASTOR VISITING.

THE DEAF AND DUMB BOY.

'NEATH yon straw cot below the sheltering wood,
Where the lone sun-beam sleeps so placidly,
Is one whose tongue and ear nature doth tie,
With her to walk in sweetest solitude.
And oft a finger, in his pensive mood,
Is on the chord of his soul's harmony

Waking meek thankfulness, when none are nigh
Save spirits that are aye around the good.
To him nor sings the summer nightingale,
Nor thrush her wintry matin; but yon vale
Ne'er wakes to morn, nor sounds of evening cease,
But he with upturn'd eye, and thoughts that move
Lowliness inexpress'd and tranquil love,

Holds commune with bright hope and spirits of peace.

CONSUMPTION.

It was a bud upon a cottage door,

"Which hung its head in dying languishment"-
Pensively drooping, nor in glass-roof'd store

E'er blossom'd aught more fair. A blast was sent
From out the House of Pain, that built its tent
And made its lodging in her bosom's core !
To suffer is our dowry-but the more
Touch not the pining chord of discontent
In the great anthem, till the mighty scroll
Of mystery all the vision doth unroll:

And what though dark the gate, and gloomy be
The vestibule of immortality?

Pass on-e'en now shall burst upon thy soul
The temple of Eternal Deity!

POVERTY.

Fear not, thy cruse of oil it shall not cease;
One greater than Elijah sitteth here,

Though Poverty's grim stare and iron fear

Hedgeth thee round. Thy cruse shall not decrease,
Nor barrel waste. The sun is then most near
When hid in winter, and the bow of peace

Binds the dark cloud. For all to Him are dear

The king who sits in golden palaces

The bird that sings to winter's hoary tress:

He is all-infinite! Greater and less

In Him are not; but, as the helpless child
Doth ever to the mother dearer prove,
Them to Himself he hath the nearest styl'd,
Who have on earth no blessing but His love!

DEATH.

His spirit hath gone forth to regions blest;
But o'er his hoary head, serenely bright,
Linger'd a smile, when all around was night.
When day hath gone, thus on the snowy crest
Of the white alpine monarch sunbeams rest,
Wreathing a roseate diadem of light;
Seen like some star upon the crystal height
Glorious abiding. On lake Leman's breast
Sits one in steadfast gaze, with pensive oar
Stilly suspended-till night's sabler dress
Descending, veils the solemn loveliness.

Strange hour of holy thought, when the great door
Seems half unbarr'd-and where life's shades oppress,
Darkly disclosed gleams the eternal shore!

FROM THE EPITAPHIUM BIONIS OF MOSCHUS.

Αἴ αἴ, ταὶ μαλάχαι μὲν ἐπὰν κατὰ κάπον ἔλωνται,
Ἢ τὰ χλώρα σελίνα, τὸ τ' εὐθαλὲς οὔλον ἄνηθον,
Ὕστερον αὖ ζώοντι, καὶ εἰς ἔτος ἄλλο φύοντι
*Αμμες δ' οἱ μεγάλοι καὶ καρτεροὶ ἢ σόφοι ἄνδρες,
Οππότε πρῶτα θάνωμες, ἀνάκοοι ἐν χθονὶ κοίλα
“Ευδομες εὖ μάλα μακρὸν ἀτέρμονα νηγρέτον ὕπνον.

Alas, the herbs that in the garden fade,
Or droop and wither in the wintry shade,

Once more will bloom when spring fresh life affords;
But we, Creation's high and might lords,
Once dead, beneath the earth in silence deep
Sleep on, a long, a last, an unawaking sleep!

"Twas even so! till from the vanquished tomb
Creation saw the Rose of Sharon bloom;
Now, once revived by his immortal power,
Man too for ever blows, an amaranthine flower.

J. H. B. M.

CORRESPONDENCE.

The Editor begs to remind his readers that he is not responsible for the opinions
of his Correspondents.

ON THE CHARITY OF CHRISTIAN ZEAL.

SIR,-It is common, in the present day, for persons to stigmatize all zeal for God's honour and that of his church when it crosses the worldly interests of individuals, or involves a strong censure of them, (one or both of which results must constantly attend it,) as uncharitable. Again, persons are accused of want of "charity" when they speak strongly, or act decidedly, against open sinners or unbelievers; when they avoid, for instance, the society of such persons, no less from the desire of complying with certain plain injunctions of holy scripture, (1 Cor. v. 11; 2 Ep. St. John, 10, 11,) than from the feeling that, while they can do them no good, they may seem, by keeping on good terms with them, to countenance their opinions or practices, and to do an injustice to those whom they are bound to love so much more as witnesses, in a sinful and unbelieving world, of the truth as it is in Jesus. Some persons talk in this manner, in order to promote private or political ends; others, from really thinking (as it should seem) that true Christian charity is violated by such behaviour as we have been supposing. With respect to the former class of objectors, little need be said. If they could be induced to look into their own conduct, they would find that, in many of their principles and proceedings, they manifestly run counter to everything like the Christian charity which they profess to advocate, if, at least, our notions of that quality be taken from the Bible; and even against their own poor substitute for

evangelical love,-viz., philanthropy; that they are very slow to exercise towards others that candour of interpretation which they claim for themselves; that, in short, they are very glad of the benefits of charity, but little inclined to its sacrifices; that in that, which many persons consider the whole of charity-viz., alms-giving,-they are not the foremost; that in their friendship there is little of sincerity or constancy; that in their intercourse with the world, although there may be much of profession, there is little of real kindness; that they contrive to render consistent with their views of charity the sanction of duelling, (for instance,) the encouragement of gambling, the tolerance (at least) of adultery and seduction, and the more than tolerance of other sins of the same class, of which it must at least be admitted that none in the world contribute more to the stock of human misery. From such persons we must plainly refuse to take the law of charity; but the case is very different with respect to those who, agreeing with us generally about the principles of Christian charity, differ from us in the mode of exercising it. We mean those who commend moderation, and decry strong opinions, hold that much is to be effected by what is called conciliation; by meeting those who differ materially from us, on common ground, and not strongly putting forward points of disagreement; as think it necessary to temper strong measures against the opinions of individuals, (when supposed dangerous to religion,) or their conduct, (when plainly sinful,) by large protestations of respect in the former case, or affection in the latter, for their persons; as conceive that religious and political differences (I mean, of course, essential differences,) ought not to interfere with private regard and friendly intercourse; who can think, i. e., as well of a person whom they hold fundamentally wrong in principle and in practice, (as flowing from principle,) as of one whom they hold altogether right in these respects. One can imagine the outcry which a number of people (very respectable in their way) will be ready to make against the very supposition of such a course of action being wrong! And, in good truth, they have a very plausible case on their side; there is a kindness of heart involved in such a line of proceeding, when adopted in sincerity, which one cannot help liking, and which it is a very hard matter to help altogether falling in with. All I would maintain is, that it is a mistaken kindness; that there may be as much of mere kind-heartedness in those who adopt a different course, and (as I am inclined to think) more consistency with scripture, and more practical wisdom.

For, do not such persons, I would ask, act upon a sort of suspicion that there is something in mere zeal inconsistent with charity? Have they not a morbid dread of persecution? No one, of course, ought to be insensible to the temptations to uncharitableness which the line of Christian zeal carries with it; nor to the evils of real persecution. But do not those who shrink from taking a strong part against dangerous opinions, because they happen to be embodied in persons, prove themselves altogether ignorant of the real nature of Christian charity, and those who are so anxious to disclaim uncharitable feelings in such cases, (I do not say to avoid them,) manifest something of an approach to the same error?

"Charity," says St. Paul, (1 Cor. xiii. 6,) "rejoiceth in the truth;" that is, (as I understand it,) in Christian truth, ( åλnoeia,) whether maintained in doctrine, or exhibited in practice. True zeal, then, is so far from being inconsistent with true charity, that it is identical with it. And how should it be otherwise? Is it not a worldly view of charity which makes us so over careful of the bodies of men? Manifold, without doubt, as are the temptations to unkindness in our dealings with others, are there no temptations to misplaced affection? Is not that the truest charity which looks to the good of our brethren's souls?

Yet let me not be thought indifferent to the need of that inferior sort of kindness (inferior to the last, yet still most important and most scripturally imperative upon us,) which consists in making allowances, in feeling deep sorrow for the necessity of acting strongly against individuals, in the utmost degree of considerateness as to the mode of acting, in the most careful abstinence from all personality, in the true sense of the word. I am not speaking against the feeling of these things, but against what I must consider a needless anxiety to make good the existence of such feelings in the eyes of the world. For this seems to me like an unworthy distrust of ourselves; a recognition (in some sort) of the justice of the popular opinion which detaches mere zeal from charity.

The main conclusion here stated was arrived at by the writer of this article during the late unhappy proceedings at Oxford. He feels the most entire satisfaction of conscience in the reflection of having joined in every formal and public act which was adopted against the published statements of the individual whose appointment led to that painful course of proceeding. There is nothing in which he would more rejoice than in the thought that the individual in question had himself been benefited, in a spiritual point of view, by those proceedings; for all, even the best, need improvement, and so fearful a trial cannot have left any one quite as it found him. That benefit has accrued to the church at large from the discussion, the writer of this article entertains not the shadow of a doubt.

Something remains to be added at a future time upon the subject of familiar intercourse with persons differing from ourselves in matters essential. F. O.

CONDITIONS OF SALVATION.

DEAR SIR, If you have looked into the "Record" of late, you will have perceived something like a controversy carried on, relative to the propriety of calling faith and works "conditions" of salvation. The editor is strongly opposed to such phraseology, and has ventured more than once or twice to denominate it "soul destroying," and to proscribe the majority of the tracts occupying the shelves of the Christian Knowledge Society, for this and similar faults. To wipe off, in part, this