1814.

G. J. C.

1817.

MEDITATIONS.

THE following are from the "Occasional Meditations" of Bishop Hall, which are introduced by this short Preface; which we recommend to the attention of our readers.

I have heedlessly lost, I confess, many good thoughts, these few my paper hath preserved from vanishing; the example whereof may perhaps be more useful than the matter. Our active soul can no more forbear to think, than the eye can choose but see, when it is open; would we but keep our wholesome notions together, mankind would be too rich. To do well, no object should pass us without use; every thing that we see reads us new lectures of wisdom and piety. It is a shame for a man to be ignorant, or godless, under so many tutors. For me, I would not wish to live longer than I shall be better for my eyes; and have thought it thank worthy, thus to teach weak minds how to improve their thoughts upon all like occasions. And if ever these lines

G. J. C.

shall come to the public view, I desire, and charge my reader, whosoever he be, to make me and himself so happy, as to take out my lesson, and to learn how to read God's great book by mine.

Upon occasion of a Red-breast coming into his Chamber.

Pretty bird, how cheerfully dost thou sit and sing, and yet knowest not where thou art, nor where thou shalt make thy next nieal; and at night must shrowd thyself in a bush, for lodging: what a shame is it for me, that see before me so liberal provisions of my God, and find myself sit warm under my own roof, yet am ready to droop under a distrustful, and unthankful dulness. Had I so little certainty of my harbour and purveyance, how heartless should I be, how careful; how little list should I have to make music to thee or myself? Surely thou camest not hither without a Providence. God sent thee not so much to delight, as to shame me, but all in a conviction of my sullen unbelief, who under more apparent means, am less cheerful and confident; reason and faith have not done so much in me,

as in thee, mere instinct of nature; want of foresight makes thee more merry, if not more happy here, than the foresight of better things maketh me.

O God, thy providence is not impaired by those powers thou hast given me above these brute things; let not my greater helps hinder me from an holy security, and comfortable reliance upon thee.

Upon occasion of a Spider in his Window. There is no vice in man, whereof there is not some analogy in the brute creatures: as amongst us men, there are thieves by land, and pirates by sea, that live by spoil and blood; so is there in every kind amongst them variety of natural sharkers; the hawk in the air, the pike in the river, the whale in the sea, the lion, and tiger, and wolf in the desert, the wasp in the hive, the spider in our window. Amongst the rest, see how cunningly this little Arabian hath spread out his tent for a prey; how heedfully he watches for a passenger; so soon as ever he hears the noise of a fly afar off, how he hastens to bis door, and if that silly heedless traveller do but touch upon the verge of that unsuspected walk, how suddenly doth he seize upon the miserable booty; and after some strife, binding him fast with those subtle cords, drags the helpless captive after him into his cave. What is this but an emblem of those spiritual free-booters, that lie in wait for our souls: they are the spiders, we the flies; they have spread their nets of sin; if we be once caught, they bind us fast, and hale us into hell.

O! Lord, deliver thou my soul from their crafty ambushes; their poison is greater, their webs both more strong, and more insensibly woven; either teach me to avoid temptation, or make me to break through it by repentance; O! let me not be a prey to those fiends that lie in wait for my destruc

tion.

Upon the sight of Rain in the Sun-shine.

Such is my best condition in this life, if the sun of God's countenance shine upon me, I may well be content to be wet with some rain of affliction; how often have I seen the heaven over-cast with clouds and tempest; no sun appearing to comfort me; yet even those gloomy and stormy seasons have Irid out patiently, only with the help of the common light of the day. At last, those beams have broken forth happily, and cheered my soul; it is well for my ordinary state, if through the mists of mine own dulness, and Satan's temptations, I can descry some glimpse of heavenly comfort; let me never hope, while I am in this vale, to see the clear face of that sun without a shower: such happiness is reserved for above; that upper region of glory is free from these doubtful and miserable vicissitudes. There,

O God, we shall see as we are seen. Light is sown for the righteous, and joy for the upright in heart.

Upon the Length of the Way.

How far off is yonder great mountain? My very eye is weary with the foresight of so great a distance; yet time and patience shall overcome it; this night we shall hope to lodge beyond it; some things are more tedious in their expectation, than in their performance. The comfort is, that every step I take, sets me nearer to my end; when I once come there, I shall both forget how long it now seems, and please myself to look back upon the way that I have measured.

It is thus in our passage to heaven; my weak nature is ready to faint under the very conceit of the length and difficulty of this journey; my eye doth not more guide, than discourage me; many steps of grace, and true obedience, shall bring me insensibly thither; only, let me move and hope; and God's good leisure shall perfect my salvation. O Lord, give me to possess my soul with patience, and not so much to regard speed, as certainty; when I come to the top of thine holy hill, all these weary paces, and deep sloughs shall either be forgotten, or contribute to my happiness in their remembrance.

Upon the hearing of a Swallow in the Chimney. Here is music, such as it is; but how long will it hold! When but a cold morning comes in, my guest is gone, without either warning or thanks; this pleasant season hath the least need of cheerful notes; the dead of winter shall want, and wish them in vain: thus doth an ungrateful parasite: no man is more ready to applaud, and enjoy our prosperity, but when with the times our condition begins to alter, he is a stranger at least; give me that bird which will sing in winter, and seek to my window in the hardest frost; there is no trial of friendship but adversity; he that is not ashamed of my bonds, not daunted with my checks, not alienated with my disgrace, is a friend for me; one dram of that man's love, is worth a world of false and inconstant formality.

Upon the sight of a Fly burning itself in the Candle.

Wise Solomon says, the light is a pleasant thing; and so certainly it is; but there is no true outward light which proceeds not from fire; the light of that fire then is not more pleasing, than the fire of that light is dangerous; and that pleasure doth not more draw on our sight, than that danger forbids our approach: how foolish is this fly, that in a love and admiration of this light, will know no distance, but puts itself heedlessly into that flame wherein it perishes; how

many bouts it fetched, every one nearer than other, ere it made this last venture; and now that merciless fire taking no notice of the affection of an over-fond client, hath suddenly consumed it; thus do those bold and busy spirits, who will needs draw too near unto that inaccessible light, and look into things too wonderful for them. So long do they hover about the secret counsels of the Almighty, till the wings of their presumptuous conceits be scorched, and their daring curiosity hath paid them with destruction; O! Lord, let me be blessed with the knowledge of what thou hast revealed. Let me conteut myself to adore thy divine wisdom in what thou hast not revealed.

Upon the singing of the Birds in a Spring Morning.

How cheerfully do these little birds chirp and sing out of the natural joy they conceive at the approach of the sun, and entrance of the spring; as if their life had departed, and returned with those glorious and comfortable beams; no otherwise is the penitent and faithful soul affected to the'true Sun of Righteousness, the Father of lights? When he hides his face, it is troubled, and silently mourns away that sad winter of affliction; when he returns, in his presence is the fulness of joy; no song is cheerful enough to welcome him; O! thou, who art the God of all consolation, make my heart sensible of the sweet comforts of thy gracious presence; and let my mouth ever shew forth thy praise.

Upon hearing of Music by Night.

How sweetly doth this music sound in this dead season? In the day time it would not, it could not so much affect the ear? All harmonious sounds are advanced by a silent darkness; thus it is with the glad tidings of salvation; the Gospel never sounds so sweet, as in the night of persecution, or of our own private affliction; it is ever the same, the difference is in our disposition to receive it. O God, whose praise it is to give songs in the night, make my prosperity conscionable, and my crosses cheerful.

Upon the Fanning of Corn.

See how in the fanning of this wheat, the fullest and greatest grains lie ever the lowest; and the lightest takes up the highest place; it is no otherwise in mortality: those which are most humble, are fullest of grace; and oft times those have most conspicuity, which have the least substance; to affect obscurity or submission, is base and suspicious; but that man whose modesty presents him mean to his own eyes, and lowly to others, is commonly secretly rich in virtue; give me rather a low fulness, than an empty advance

ment.

Upon Herbs dried.

They say those herbs will keep best, and will longer retain both their hue and verdure, which are dried thus in the shade, than those which are suddenly scorched with fire or sun.

Those are like to be most durable, which are closely tutored with a leisurely education.

Time and gentle constancy ripens better than a sudden violence; neither is it otherwise in our spiritual condition: a wilful slackness is not more dangerous than an over-hastening of our perfection; if I may be every moment drawing nearer to the end of my hope, I shall not wish to precipi

tate.

Upon a Corn Field overgrown with Weeds.

Here were a goodly field of corn, if it were not overlaid with weeds; I do not like these reds, and blues, and yellows, amongst these plain stalks and ears: this beauty would do well elsewhere; I had rather to see a plot less fair, and more yielding; in this field I see a true picture of the world, wherein there is more glory, than true substance; wherein the greater part carries it from the better; wherein the native sons of the earth outstrip the adventurous brood of grace; wherein parasites and unprofitable hang-bys do both rob and overtop their masters; both field and world grow alike, look alike, and shall end alike; both are for the fire; while the homely and solid ears of despised virtue shall be for the garners of immortality.

The Duties and Difficulties of the Christian Ministry, a Sermon preached in St. John's Chapel, Inverness, June 18th, 1823, at the Visitation held by the Right Rev. David Low, LL.D. By the Rev. Charles Fyvie, M.A. Episcopal

Clergyman in Inverness. 8vo. pp. 40. Morrison, Inverness. WE have long contemplated with a feeling of intense interest the condition of the Scotch Episcopal Church, which has, for more than a century, continued through " evil

report and good report," through depression and even persecution, to sustain a character distinguished for orthodoxy and learning: and, perhaps, no portion of the Catholic Church of Christ since the establishment of Christianity has endured greater adversity with more Christian resignation. It is well known, that prior to the Revolution in the year 1688, Episcopacy was established in Scotland, and would have continued to have been so, if the Scotch Bishops, or a majority of them, upon the abdication of King James II., had taken the oath of allegiance to King William and Queen Mary; but they regarded their allegiance as incapable of dissolution or transfer ence. Nor were the Scotch Bishops singular in this opinion, for the ve nerable Sancroft, Archbishop of Canterbury, and seven other Bishops, refusing to take the oath of allegiance to King William, were first suspended from their offices, and afterwards deprived of their sees.

From this time, Episcopacy ceased to be the established religion of Scotland, and the Presbyterian form of Church polity was recognized by the State in its stead; and as might be anticipated from the dispositions of the Presbyterians, many of whom had sworn in a solemn league and covenant to "extirpate Popery and prelacy," (as they termed Episcopacy) the Episcopal Church would receive little favour or protection. Several severe, and what would now be considered arbitrary and oppressive laws, were enacted against the non-juring Episcopalians; one in particular was passed in the year 1695, prohibiting "every outed clergyman from baptizing any children, or solemnizing marriage betwixt any parties in all time coming, under pain of imprisonment, ay, and until he find caution to go out of the kingdom, and never to return thereto."

Upon the accession of Queen Anne, however, whose attachment to Episcopacy in general, and the

Church of England in particular was well known, the Episcopal clergy began to enjoy some degree of protection, but it was not till the famous Act of Toleration of the 10th of her reign, that they were legally defended from persecution. That they were persecuted is admitted by all parties. This toleration was of brief continuance; for on the death of Queen Anne, when the Whig ministry acquired the ascendency, a proclamation was issued for enforcing the laws "against all Papists, Non-jurors,and disaffected persons," the rigorous execution of which contributed, in a great degree, to occasion the insurrection in favour of the Stuart family, in the year 1715. In this unfortunate affair the great body of the Episcopalians in Scotland, had a considerable, though certainly far from an exclusive, share; yet they were assuredly the greatest sufferers confiscations, attainders and executions fell to the portion of the nobility and gentry, and the common people were denied the exercise and deprived of the rites of a religion which they believ ed to be necessary to Salvation. The penal laws that were enacted after the second insurrection for the House of Stuart, in 1745, in its origin and consequences so similar to the former, reduced the Episcopal Church (owing to the conspicuous part which some of its most eminent members acted) almost to the brink of ruin, Acts of Parliament were passed, severer, if possible, than any of those that had been previously enacted. And it was not till his late. Majesty, who was the king of his people and not of a party, ascended the throne, that the penal laws began to be less rigorously enforced, and this depressed body of Christians enjoy the partial exercise of their religion without molestation. The Clergy of the Scotch Episcopal Church still, however, consistently adhered to the political principles which had deprived them of their civil and religious liberty, and it was

not till the year 1788, after the death of the Count of Albany, the last eligible survivor of the House of Stuart, that they conceived themselves at liberty to pray for King George III.; and then they performed this duty spontaneously, and without any previously stipulated conditions. The severe penal laws were not yet repealed, nor was it until the year 1792 that a bill, after much trouble and several unsuccessful attempts, passed both houses of Parliament, granting them a legal toleration. Since this time, the Episcopal Church in Scotland has been rapidly recovering from the effects of the severe and oppressive laws which the legislature thought it expedient to enact, and now numbers among her members many of the principal nobility and ancient families.

Her Bishops and Clergy are, to our knowledge, a most respectable and learned body; their civil prin ciples are characterized by as devoted an attachment to hereditary right and the present Royal Family, as those of their ancestors and predecessors were to the unfortunate House of Stuart; and of their orthodoxy we have a very favourable specimen in the Sermon before us, preached by Mr. Fyvie, the Episcopal Clergyman in Inverness, at the visitation of the Clergy of the Dio. eese of Ross and Argyle.

This Sermon is replete with sound divinity, and contains much important and judicious matter conveyed in a style of great perspicuity and impressive energy. Mr. Fyvie has appropriately selected for his text 2 Cor. v. 20. "Now then are we ambassadors of Christ;" from which, after an able and perspicuous investigation of the divine commission of the priesthood, he elucidates his text by instituting a comparison between ambassadors of Princes and ambassadors of Christ.

"The word Ambassador is commonly known to signify a person sent by a Prince to a foreign country, to treat in his name

about matters of state, particularly about peace and war. And in such a case it is understood, that whatever is transacted by the person so sent, is (in virtue of his delegated authority) considered as done by the Prince himself, under whose commission he acts, and is sanctioned accordingly. So here, although Almighty God can call us when he pleases to an immediate account when we rebel against him, and are disobedient to the laws which he hath set before us, he is yet graciously pleased to send some men, under his own special authority, to treat with others in his name, about conditions of peace with him; to acquaint them with the easy terms he has made, and expects from them; and to assure them, that upon the performance of the conditions required, He will be reconciled to them, and at peace with them.

"Now, as this office includes a certain trust and responsibility, it is no less evident that it implies a certain and positive authority from the Supreme Power in the service of which it is undertaken. Any man, if he has abilities and inclination, may treat of public affairs as well as an ambassador, but his negociations, it is certain, can have no validity without the seal and commission of his Prince. Any man, sufficiently educated, may read the Scriptures, administer the Sacraments, or make an oration to an assembly, but this is not word of God, or being stewards of the what the Scriptures call preaching the mysteries of Christ. This must ever depend not on grace, ability, or zeal, but on a positive commission, given by him who is empowered to give it, and continued in force till he takes it away."

The author then gives an interesting view of the nature and serious importance of the sacred office of ambassadors of Christ, and very impressively recommends to his brethren the consideration of their ordination vows, and the necessity of conducting themselves in the eyes of the world with that scrupulous regard to decorum so essential to their usefulness as stewards of the mysteries of God, since they are "exposed, in some degree, to the envy of many, and the keen observation of all." We cannot refuse ourselves, nor withhold from our readers the following quotation, which may be said to exhibit not only the author's own feeling towards the established Church of Scotland, but likewise