had not fallen under the particular observation of the Psalmist to see the offspring of the righteous actually begging their bread, yet it seems to be clearly intimated by our Lord in the case of Lazarus, that extreme indigence and consequent beggary, are not incompatible with the true service of God. Let not the rich man then glory in his riches, neither let the poor man despond in his poverty; but let each of them remember, and be practically influenced by the recollection, that "the same Lord over all is rich unto all that call upon him." Through the Lord Jesus Christ, not only Jew and Gentile, but rich and poor, of every nation may "have access by one Spirit unto the Father."

In the

The parable teaches us, in the next place, that death introduces the departing spirit, either into immediate happiness, or into immediate misery. The dying saint is conducted by commissioned angels to the mansions of heavenly rest. near prospect of such a celestial convoy, and permitted perhaps in some degree to perceive beforehand the honour and happiness which are preparing for him, he may exclaim with a feeble but animating effort of remaining strength: "They are waiting:"-waiting to bear my spirit to Abraham's bosom-to the presence of my Saviour to the beatific vision of my God. Knowing that such immediate felicity would be the consequence of death to the true believer, St. Paul declared the desire which he himself had to depart and be with Christ, which, in regard to the happiness of such a state, is, indeed, far better than to abide in the flesh, under the most favourable circumstances that can be conceived.

But if the righteous have thus "hope in his death," "the wicked," on the other hand, " is driven away in his wickedness," and "in hell he lifts up his eyes, being in torments." Infernal spirits may be supposed to exult in his misery, as angels in heaven rejoice in the happiness of the saint, whom they have conducted to glory and immortality. And oh! how tremendous must be the transition from a profusion of worldly wealth, and ease, and luxury, (or, indeed, from any earthly condition whatsoever,) to the racking agonies of damnation, and the blackness and darkness of hell!

But it is further intimated, that the state of all, on their departure from the body, as to happiness or misery, is unalterably fixed. An impassable gulf separates between the blissful regions of the blessed, and the dismal dungeon of the damned. Of the latter, none can pass that gulf so as to gain admittance into the realms of glory, nor can any of the former pass it for the purpose of alleviating the misery which fills the habitations of despair. How deeply affecting— how intensely appalling-is the solemn thought! How calculated to overwhelm the reflecting mind with the most serious concern as to the issue of approaching death! Oh may such concern be experienced by us all; and may it produce in us the most salutary effects! May we constantly bear it in mind, that to whatever state death shall introduce us, in that same state eternity will assuredly keep and retain us! May it then be the fervent prayer of our hearts, constantly presented at the throne of grace, that in the day of life we may be united to Christ as our Saviour;—then in the night of death he will still be with us, and through the endless ages of eternity we shall not be divided!

We learn further, that those who have been associated to the end of their course in this world, either in wickedness, or in the service of God, will also be associated in the world which is to come; and so associated as mutually to minister to each other's torment, or to each other's joy. Lazarus is represented as being admitted to the society of Abraham, with whom in spirit he must be supposed to have been associated before; and if admitted to the society of Abraham, then to that of all those also who having trod in the steps of the patriarch's faith, were blessed with him in glory. Among these, it might be presumed, would be some at least with whom he had himself taken sweet counsel in the days of his mourning, and with whom he had united in the worship and service of his God and Saviour. Surely to find them waiting his arrival in the realms of bliss would increase both his own happiness and theirs! And may not the Christian, amidst the trials of this mortal state, bereaved from

time to time of such as have held conference with him in holy communion, and afforded him counsel, support, and consolation according to his need-may he not anticipate a renewal of their communion, at the end of his course? To meet them again as the sharers of his joy, as the inseparable associates with whom he is to join in the everlasting song, while they cast their crowns at the Redeemer's feet-oh how expanded the delight-how ardent the glow of reciprocal affection which such an event will produce and perpetuate! And that such an event is to be expected, may, I firmly believe, be legitimately inferred from this interesting representation.

The rich man, on the other hand, is described as fearfully apprehensive lest his five brethren should come to the same place of torment in which he was himself confined:-dreading, most probably, the mutual recriminations which, in such a case, he knew full well would be copiously vented, though only productive, to each party, of accumulated woe. On this account particularly, we may suppose him to have been so anxious that his brethren might not die in a state of impenitence and alienation from God. And can any thing more awfully aggravate our conception of the horrors of despair, than the idea of bosom friends and beloved relatives thus mutually striving to enhance each other's woe, while they are together suffering the vengeance of eternal fire? From such a state of unutterable wretchedness may the God of all grace and mercy deliver us, through the merits and satisfaction of our Lord and Saviour Jesus Christ!-Pp. 366–371.

A Sermon, on Luke xiii. 23, 24,-" Religion not speculative, but practical,”—preached at St. Mary's, Oxford, Nov. 24, 1822, is appended to these Discourses, from which we quote the following, as particularly worthy of our congratulation.

A short word of admonition to those, especially of the juvenile part of our audience, who may be future candidates for the sacred office, shall close this discourse.

There are those, perhaps, whom it might be expedient to warn against a spirit of lukewarmness and indifference in the discharge of the duties attached to the ministerial character. But there is an opposite extreme, against which our subject leads us to suggest a caveat. The days in which we live are days of zeal and energy in the cause of religion; and we sincerely rejoice that such is the case. May zeal and energy abound among us more and more! We would, however, admonish our advancing coadjutors in the work of which we feel the weight and the responsibility, to bear in mind that zeal and energy, to answer the ends for which they are designed, the glory of God and the salvation of man, must be exercised under suitable control. They must be directed by knowledge and judgment, the result of mature reflection and deliberation: they must be aided by fervent prayer for the Divine blessing: they must be adorned and beautified with the eminently Christian grace of humility. For want of an adequate ballast the gallant vessel, exposing its wide-spread canvass to the inflating breeze, is tossed upon the wave at the mercy of the winds, the sport of every blast; at length it becomes a prey to the faithless ocean:—it is lost for ever, and the crew perish, consigned to the bowels of the deep. Oh then beware of defeating the grand object that is before you, or of hazarding the immortal souls which may be committed to your charge! Remember too, that the fault of one indiscreet individual is too readily attached to a multitude. Avoid, then, all doubtful and unprofitable disputations. Be on your guard against all those refinements and subtle distinctions in the field of theological pursuit," which minister questions rather than godly edifying which is in faith." Let it on the contrary, be your endeavour, by your respective examples, to induce others, "whereunto they have already attained," to "walk by the same rule, to mind the same thing." Thus will you imperceptibly gain the respect of those who are themselves entitled to your respect; even though your sentiments on some

points of minor importance should not be entirely coincident with theirs. Thus will you best subserve the cause of religion and of God in the world; promoting, as far as in you lies, that peace which it is the will of God should prevail in the "churches of the saints." Thus preferring practical godliness, deduced from spiritual principles, to the impertinencies of empty curiosity, and to the extravagancies of daring speculation, you will, "by well-doing, put to silence the ignorance of foolish men." Thus, in short, shining as lights in the world, deriving indeed your borrowed lustre from the effused radiance of the "Sun of Righteousness," but diffusing again his reflected beams on those who are around you,—you will, as Christians and as ministers, be executing the command of our blessed Saviour, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."-Pp. 509-511.

Mr. Knight enjoys a popularity of no inconsiderable value in the sphere of his ministry, and we most cordially wish him that satisfaction and result which his labours merit; and which, we doubt not, will finally crown his meritorious exertions.

LITERARY REPORT.

A Guide to the Church; in several Discourses: to which are added, Two Postscripts; the first to those Members of the Church, who occasionally frequent other Places of Public Worship; the second, to the Clergy. By the Rev. CHARLES DAUBENY, late Archdeacon of Sarum. Third Edition. London: Rivingtons. Bath : Bakewell. 1830. 2 vols. 8vo. Pp.cxxx. lvii. 369; 431. xci. Price

11. 8s.

RARELY, if ever, has the Church had to boast of a more firm and uncompromising, and, at the same time, a more mild and amiable supporter of its pure and Apostolical constitution, than the late Archdeacon Daubeny. All his unwearied exertions, his professional energies, and his published writings, were devoted to her service; and the effects produced by them were not disproportionate to his earnestness in the cause. His principal work, "A Guide to the Church," had been out of print for several years before his death; but his mind was so engrossed with another object of such paramount importance, that he had no leisure to devote to its republication. It originally consisted of the first volume only, which was published in 1798; the second, in which the principles maintained in the "Guide” are maintained against the objections of Sir R. Hill, Bart., being added in

1799. The intrinsic value of the work, particularly as affording the most useful information for the younger Clergy, has rendered it a sine qua non among orthodox Churchmen; and we hail the new edition of it, which has just appeared, with the most unqualified satisfaction. A few points, in which it differs from former editions, are thus stated in the preface:

Many notes of reference to the text of Sacred Scripture have been introduced, and placed at the bottom of each page. The notes of reference, which stood in the text of the former editions, have been withdrawn therefrom, and also placed at the bottom of the page. Many references to the author's Vindiciae Ecclesiæ Anglicana have been introduced, together with a few quotations from that work, it being the editor's wish to render the author his own commentator, as much as might be.

A Memoir of the Archdeacon is prefixed to the "Guide," written in a pleasing and unaffected style, by his son-in-law, the present editor; and an Appendix is added to the second volume, containing extracts from his diary, and several prayers composed by him on particular occasions. The reader will here find a variety of highly interesting matter, exemplifying the christian temperament of Dr. Daubeny's character, and the fervent and consistent piety with which his conduct was invariably marked. We