its shape and colour. In like manner, if the idea intended to be conveyed never reach the mind of the child, it matters but little whether the words which contain it be in themselves simple or difficult.

"The Initiatory Catechisms are intended to remedy these evils. The Author has endeavoured to embody the great leading doctrines of Christianity in natural order. Simplicity has not been lost sight of; but his great object was to construct the answers in such a manner as to enable the teacher, of himself, and with ease, to form numerous extemporaneous questions from what the child has repeated, and thus, by cross-examining him, and throwing him back upon his own mind, to compel him to reflect, and to find out, of himself, the meaning." pp. 8-10.

We must find room for one extract more, as a specimen of the work before

us.

"QUESTION III.

"Q. How do we come to the knowledge of God?

"A. Every thing which God has made shews forth his wisdom and power; but the Bible, which is the word of God, and which was written by holy men under his direction at different times, is that in which he has most clearly revealed what he is, and made known what he has done.

"EXERCISE on the Answer to the Third Question.

Who made every thing?

What does every thing shew forth?
Whose wisdom and power does every
thing shew forth?
What is the Bible?

What is the word of God called?
By whom was the Bible written?
What was written by Holy men?

Under whose direction was the Bible written?

What was written under the direction of God?

When was the Bible written?

What has God revealed?

Where has God revealed what he is?

In what manner has God revealed what he is in the Bible?

What is made known in the Bible? "DOCTRINES in the Third Question, proved from Scripture.

21. All nature shews forth God's wisdom and

power.

The heavens declare the glory of God; and the firmament sheweth his handy-work. Day unto day uttereth speech, and night unto night sheweth knowledge. Psal. xix. 1, 2.

For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead. Rom. i. 20.

22. The Bible is the word of God.

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. 2 Tim. iii. 16.

Unto them were committed the oracles of God. Rom. iii. 2.

23. The Bible was written by holy men at different times, under the direction of God. God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets. Heb. i. 1.

For the prophecy came not in old time by the will of man; but holy men of God

spake as they were moved by the Holy Ghost. 2 Pet. i. 21.

Searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 1 Pet. i. 11.

24. God has in the Bible most clearly revealed what he is, and what he has done.

Thou hast magnified thy word above all thy name. Psal. cxxxviii. 2.

The Lord is well pleased for his righteousness' sake; he will magnify the law, and make it honourable. Isa. xlii. 21. And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone. Eph. ii. 20.

To the law and to the testimony; if they speak not according to this word, it is because there is no light in them. Isa. viii. 20.

"PRACTICAL REFLECTIONS drawn from the Third Question.

1. If every thing which God has made, shews forth his power and goodness, we also should do what we can to promote his glory.

2. If the knowledge of God is to be found only in the Bible, we must be anxious to read, to understand, and to believe it.

3. If the Bible is the word of God, a message from him to man, we ought to hear its truths with reverence, and do every thing which is there commanded.

4. If the Bible is the only book by which God has been pleased fully to reveal himself to man, we ought not only to prize it ourselves, but we should do what we can to bestow it on others.” pp. 34—37.

POETRY.

TO THE WINDS.

Hail, gentle winds! I love your murmuring sound;

The willows charm me, wavering to and fro; And oft I stretch me on the daisied ground,

To see you crimp the wrinkled flood below: Delighted more as brisker gusts succeedr And give the landscape round a sweete, grace,

Sweeping in shaded waves the ripening mead, Puffing their rifled fragrance in my face. Painters of Nature! ye are doubly dear; Her children dearly love your whispering charms :

Ah, ye have murmur'd sweet to many an ear That now lies dormant in death's icy arms; And at this moment many a weed ye wave, That hides the bard in his forgotten grave. JOHN CLARE.

INFANCY.

What tongue!-no tongue shall tell what bliss o'erflowed

The mother's tender heart, while round her hung

The offspring ofher love, and lisped her name. As living jewels dropped unstained from heaven,

That made her fairer far, and sweeter seem,
Than every ornament of costliest hue!
And who hath not been ravished, as she
passed

With all her playful band of little ones,
Like Luna, with her daughters of the sky,
Walking in matron majesty and grace?
All who had hearts, here pleasure found: and

oft

Have I, when tired with heavy tasks, for tasks
Were heavy in the world below, relaxed
My weary thoughts among their guiltless
sports,

And led them by their little hands a-field, And watched them run and crop the tempting flower,

Which oft, unasked, they brought me, and bestowed

With smiling face, that waited for a look Of praise, and answered curious questions, put

In much simplicity, but ill to solve ;

And heard their observations strange and new, And settled whiles their little quarrels, soon Ending in peace, and soon forgot in love. And still I looked upon their loveliness, And sought through nature for similitudes

Of perfect beauty, innocence, and bliss,
And fairest imagery around me thronged;
Dew-drops at day-spring on a seraph's locks,
Roses that bathe about the well of life,
Young Loves, young Hopes, dancing on
Morning's cheek,

Gems leaping in the coronet of Love!
So beautiful, so full of life, they seemed
As made entire of beams of angels' eyes.
Gay, guileless, sportive, lovely little things!
Playing around the den of Sorrow, clad
In smiles, believing in their fairy hopes,
And thinking man and woman true! all joy,
Happy all day, and happy all the night!-
Pollock's Course of Time.

CATHOLIC DOMINATION.-Hamo Blund, one of the richest men in St. Edmund's Bury, (two or three centuries before the Reformation) was so tenacious of his wealth, that he would not make his will, though lying at the point of death. At last he disposed of some of his property, to the amount of about three marks; no one being present but his brother, his wife, and his confessor. When the Abbot heard this after his death, he sent for them, and sharply rebuked the brother who was his heir, and his wife, for hindering the approach of such as ought to have shared in the property of the deceased; and said, "I was his bishop, and had the care of his soul, and only my ignorance places me out of danger; for I could not offer him advice, not knowing the state he was in. I will, however, do my duty, late though it may be, and I command a written account to be taken of all his debts and goods, which are said to be worth 200 marks, and that one portion be given to his heir, another to his wife, and the third to his poor kinsmen and other poor people. As for the horse b which

was led before his bier, and offered to St. Edmund, I order it to be returned; for our church ought not to be disgraced by the offering of one who died, and whom report accuses with the practice of lending his money for usury. By the mouth of God, if such thing shall happen again in my days, the corpse shall not be buried in the church-yard."

(a) The Abbots of Bury had episcopal rights within the town, and the banleuca, or liberty marked by stone crosses: in later times they had also the probate of wills.

(b) This horse was the heriot, or customary gift of the best animal belonging to the deceased, due to his feudal lord: this custom prevails yet in many manors and lordships. The Abbots of Bury were possessed of eight hundred in Suffolk, and had extraordinary privileges within this extensive dis. trict. The above anecdote, a free translation from the Monasticon, vol. I. p. 296,

great consequence that we should have clear views of the subject; that we should know the ground on which we expect such a revival, and somewhat of its nature, in order that we may neither be inattentive to the signs of the times, on the one hand, nor be looking on the other with an uncertain bewildering gaze after what is never promised. With a view of assisting you, in this respect, and “stirring up your pure minds" to a devout contemplation of this subject, I have undertaken to deliver this discourse, upon the certainty and character of that future revival of religion, by the out-pouring of the Spirit of God. "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh.”

I shall call your attention

I. TO THE WARRANT THAT WE HAVE IN SCRIPTURE, FOR THE BELIEF THAT

THERE WILL BE A SECOND EFFUSION OF THE SPIRIT, AND A GREAT REVIVAL OF RELIGION, AS THE CONSEQUENCE, TOWARDS THE END OF THE CHRISTIAN DIS

PENSATION.

There were two predictions of the Old Testament, that were particularly fulfilled on the day of Pentecost. One relating to the Jews only, at Jerusalem, which is found in Zechariah, and the other to the inhabitants of various countries, which is found in Joel. But a little consideration will shew us that the events of that day formed but a partial and incipient fulfilment of these predictions-that what then took place, by no means came up to the full import and meaning of the language, and that we must look for something yet to come, in order to verify every part of the word of God, so that not one jot or tittle of it may fall to the ground.

Zechariah predicted that the spirit of grace and of supplications, should be poured out upon the house of David, and upon the inhabitants of Jerusalem ; and that they should look upon Him whom they had pierced, and mourn. Now, this came to pass upon the day of Pentecost; and three thousand of the Jews, on that day, and five thousand more on the following Sabbath, did look by the eye of faith on Jesus of Nazareth, whom they had crucified, and were pricked to the heart with grief, for their guilt, and with alarm for their danger. But the prophet Zechariah, as if he had only touched upon this by the way, goes on with a much more extended and magnificent description, to

predict a national mourning of the Jews, like that in the valley of Megiddo, at the death of their good prince Josiah, Zechariah says they shall mourn in all their tribes, and in all their families, (first publicly and then privately), and that this mourning should be preceded by a remarkable deliverance wrought out for them from their enemies, and a wonderful appearance of God on their behalf, as his ancient and chosen people. It must be, therefore, in a further effusion of the Spirit, that we must look for a full accomplishment of this prophecy, in relation to the Jews, an effusion that shall leave not a particle of it unverified or chargeable with the least exaggeration. The same may be said with regard to the prophecy of Joel, in relation to the inhabitants of various countries, "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh." Now, it is very true, that at the day of Pentecost, there were Jews dwelling at Jerusalem, from all parts of the then known world, many of whom were among the eight thousand who believed. But, if we consider the extensive import of the phrase employed by Joel, wherever it occurs throughout the Scriptures, alluding, as it does, to mankind universally, we shall be persuaded that a much more extensive outpouring of the Spirit is necessary to answer to its meaning. I scarcely know of one passage of scripture where the phrase, "all flesh" is not put to signify mankind at large. “All flesh had corrupted his way;" "All flesh is as grass;" "The God of the spirits of all flesh;" "The glory of the Lord shall be revealed, and all flesh shall see it together;" Surely no other meaning can be attached to the phrase, in these places, than that of mankind at large. When, therefore, Joel says, 'It shall come to pass in the last days, saith God, that I will pour out of my Spirit upon all flesh," can we think that he intended only a few thousands of the Jews, at the commencement of the Christian dispensation; or rather, that he did not intend to signify, in no uncertain and hesitating way, the effectual working of the blessed Spirit, towards the close of the Christian dispensation, in the hearts of all Christians, and among all the nations of the earth?

That which confirms this view of the subject, and establishes our expectation of a blessed revival of religion yet to come, is the concurrent testimony of all

prophecy respecting the final glory of the christian church. The Apocalypse takes up this church at the close of the three first centuries of the Christian era, and follows it through all its various and unexpected conditions to the end of the world. It shews us the Papacy arising out of the very bosom of the church, and afterwards Mahommedanism, that swarm of locusts that depopulated her fairest provinces. It then shews us the church, under the emblem of a woman, and that woman a mother, retiring to a wilderness state; that is, a comparatively depressed, persecuted, and wandering state, but still in progress to a state of rest; it describes the period for which the church will continue in this state, which, perhaps, commenced at the seventh century, to be one thousand two hundred and sixty years, which must now be coming to a close then it shews us the church coming out of this wilderness state-its ministers rising up by the spirit of life coming into them from God, and standing upon their feet to testify, and the church increasing in numbers, and extending in spiritual glory, until "the kingdoms of this world become the kingdoms of our God and of his Christ." To this state it applies all those prophecies of the Old Testament, which speak of the "wilderness becoming a fruitful field" of the " tabernacle of God being with men❞—of there being but " one Lord, and his name one over all the earth." Now, predictions of these scenes, thus clearly applied to the last state of the christian church, are virtually predictions of a second outpouring of the Holy Spirit; inasmuch as by no other means can they ever be realized. They guide our faith and hope to that Divine Agent, by depicting the results of his operations; and they confirm the word of Joel and Zechariah, that there will be a mighty pouring out of the Spirit upon the hearts of men, before the christian dispensation comes to an end. Contemplate

II. WHAT WILL PROBABLY BE THE

NATURE OF THAT REVIVAL THAT IS ON ITS WAY TO OUR WORLD, AND THE EFFECTS WITH WHICH IT WILL BE ACCOMPANIED.

It may be expected to be of a twofold nature.

1st. It will consist in a revival of the work of religion in the hearts of all who do experience it, by a greater power attending the outward means and ordinances.When we speak of the work of religion

upon the heart of man, we mean the conversion of the soul, by the truth, and the grace of God. Not a change of creed, not a superficial change in the state of the mind and character, for a time leading to the adoption of the forms of evangelical religion; but a sound conviction of sin, bringing us out of ourselves for refuge, and away from all other resources, to the Lord Jesus Christ-a faith in him productive of a new spiritual life in the soul, and bringing the conduct under the guidance of new and holy principles. We mean, in short, the image of Christ stamped upon the soul by the power of God's Spirit, and expressing his lineaments in the deportment and conduct. This is religion, and nothing short of it can be So. This is the religion possessed by thousands, and tens of thousands in our country, in all denominations, and in various parts of the world. It is possible, however, for these radical features of religion to be in existence, and yet to be in a comparative weak and faint state. The hidden springs of the Christian life, may be implanted in the mind, and yet they may be so attended with impediments, so devoid of their proper stimuli, or so pressed down with a crowd of other occupations. as to operate, but in a very languid manner. The forms of outward duty may be kept up-there may be a shew, a great appearance of religion, and the efforts made for its advancement may be grand and imposing, and yet there may be but a very small under-current of spirituality, and communion with God. It would not be deemed a breach of charity, to say, that this is the state in which the churches of Britain have long been sunk. Religion has, indeed, at the present day, a wide extent of surface; but when we contrast the subsequent decays of christians, with their first fervour; or when we compare the present state of religion in general, with the requirements and representations of the New Testament, or only even with the former state of religion in our own country, a century or two back, we are compelled to draw unfavorable conclusions. In a few of the primitive Christians, or of the Puritans of our country, at the period referred to, there would, perhaps, be found more of personal religion, more of spirituality, more of communion with God, more of amily religion, than among hundreds and thousands of modern disciples. It cannot therefore, be pretended, that we are