the types and prophecies: and if any one of these marks had been wanting, there would have been a failure in the accomplishment of the Scriptures.

The obvious conclusion is, that those types and prophecies must have been set forth by the direct influence of that same Infinite Power and wisdom, which was alone able to foresee the series of events which led to their accomplishment. And we are unable to comprehend by what blindness any man, who enquires into the subject, can resist such proofs of the divine inspiration of the Scriptures; or how the Jews can refuse to acknowledge their Messiah, in the crucified Jesus of Nazareth.

The truth of this conclusion, however, rests upon so firm and broad a basis of evidence, that it does not need the support of any part of these observations, which may be called original: and if all that we have advanced about the ancient mode of crucifixion among the nations of the East, should be swept away as visionary, there is still full and sufficient evidence, that the crucifixion of our Lord was accompanied by circumstances which distinguish it from all other examples of the same punishment; and that those distinctive circumstances had been previously foretold.

And though our reasoning may not, on all points, be deemed conclusive, yet we hope we have done an acceptable service, in giving this example of the use that may be made of the laws and literature of the Arabs and Persians, in illustrating the habits and usages which are described in the Old Testament. We trust that we have at least succeeded in shewing that there is nothing among the traditions of the Arabs, which is at all inconsistent with what is recorded in Scripture on this subject and we feel confident that we have given another instance, to shew, that the further we carry our enquiries into the history of the East, in early times, the larger will be the amount of facts which corroborate the history of the Bible. K.

HYMN AT THE SACRAMENT.

MR. EDITOR,-After the account of our Lord's instituting the Eucharist, we read, "And when they had sung an hymn, they went out into the Mount of Olives." (Matth. xxvi. 30). Accordingly our Church has placed at the end of the communion service a very solemn and affecting hymn, expressing in the rubrick, that it may be "said or sung." Would it not be well if the latter practice were more frequently adopted? Are there not very many communicants capable of joining with propriety in a strain of simple and devout melody at this service? Is there any point in the whole course of sacred worship, in which it is more seasonable for a congregation to obey the apostle's injunction, of "Speaking to themselves in psalms and hymns and spiritual songs, singing and making melody in their hearts to the Lord?"

I contend not for the universal adoption of music on this occasion : there are doubtless many cases where its introduction would have a bad effect. But I wish my brother clergymen to remember that our church has left us free to choose. For I am persuaded that there are very

many instances in which the singing of this hymn might be effected with additional solemnity, and be productive of the most lively feelings of devotion. The tune should be always the same in the same church, that all who attend may become acquainted with it, and ready to join in it. I should feel obliged to any of your readers who will state where suitable melodies for this hymn are to be found, mentioning the date, price, and publisher of the works in which they occur.

C. G.

ON THE RELIGIOUS OBSERVANCE OF ASCENSION DAY. "This is the day that the Lord hath made, let us rejoice and be glad in it." No doubt as God's extraordinary presence hath hallowed and sanctified certain places, so they are his extraordinary works that have truly and worthily advanced certain times; for which cause they ought to be, with all men that honour God, more holy than other days. "Even nature hath taught the Heathens, and God the Jews, and Christ us, first, that festival solemnities are a part of the public exercise of religion; secondly, that praise, liberality, and rest, are as natural elements, whereof solemnities consist."-Hooker. B. v. § 69,70.

THE attention given to the principal solemnities of the Christian Church, affords a very gratifying sign of the present times, and one from which we may properly infer, that Christianity is gaining a stronger hold on the affections of mankind.

It is now about half a century since one, who is gone to his reward, expressed very feelingly the great concern given to many serious persons, and the severe animadversions drawn on the Church of England, by the little regard then paid to the day we distinguish by the name of Good Friday. He EFFECTUALLY exhorted his parishioners, and with them the people of this country, to a due and religious observance of that day. Since his “ Earnest Exhortation" was first published, a more proper feeling on this subject has continually gained ground; and at present, though many exceptions exist, our observance of this day as a national solemnity is not altogether unworthy of the awful and affecting event by which it was signalized.

The contrast between Good Friday as it once was, and now is observed, we feel to be a matter of devout thanksgiving, and a subject which is singularly calculated to give rise to a very ardent desire, that our Saviour's Ascension, as well as his Nativity, Crucifixion, and Resurrection, should be observed with that solemnity which certainly becomes. so elevating and consolatory a subject.

We would willingly lend our feeble aid in accomplishing so highly desirable an object, and inviting public attention to this interesting and important subject. That something has been done this way we are not indeed ignorant. We write under the conviction that there are few churches in this extensive metropolis where the morning service is not performed, There is scarcely a clergyman who is not to be seen in the house of God on that day, and for some of the principal congregations there are sermons. But all this, unhappily, we perceive to be very consistent with the general neglect of this season as one of national religion.

If, on the Anniversary of our Lord's Ascension, a stranger were to arrive in the capital or neighbourhood from a remote part of the world, he could not have

the least imagination that it was set apart by authority as a day for public thanksgiving and prayer: and that it was originally distinguished by an event most astonishing in its nature, and most important in its consequences to the whole race of mankind. Of this he would scarce be able to discover any traces or memorials among us. He would see every kind of trade and traffic going on as usual; the streets crowded with people, the roads lined with carriages and travellers, the fields full of labourers, and the same face of business and bustle, the same air of gaiety and dissipation as at any other time..... To see the generality of people thus perfectly inattentive to the duties of that day when the eternal Son of God returned to the bosom of his Father, must surely excite in every pious mind, the most painful and melancholy reflections. To what cause shall we ascribe this strange insensibility, this want of all tender feeling and all grateful sentiment for the stupendous benefits we derive from the event of this day? It must undoubtedly be owing to one of two causes; either to a total disbelief of the Christian revelation; or else, to the want of attending properly to the peculiar character which the Ascension of the Son of God into heaven has given to our religion.*

But, there are pages of such convincing and impressive reflections which admit of an easy paraphrase; and if we take leave of them, to follow another train of thought, it is not because we have any thing to advance so good, but because, in some respects, the subject is different, and because, however difficult it may be to excite persons to commemorate any great act of our redemption, yet, the propriety of celebrating the Crucifixion once established, the duty of observing the Ascension follows. The former and more arduous work was effected by the Rector of Lambeth, afterwards Bishop Porteus. Would that the latter might be added to those many things which are lovely and of good report in the life of him who now fills his See.

Still, as many objections may be made, even at the expense of brevity, it may be well to encounter some of them. Our proposal may be met by some with the plea "that there is danger of formality if we increase religious observances;"-or, with the question, "where shall public prayer-days end if once we begin with the saints?" As to formality, it is always the outcry of those who are heartlessly indifferent to the power of godliness, and who dread the renewing efficacy of religion. As to the accumulation of prayer-days, it cannot be that this objection proceeds from the serious. The whole number of Saints' days in our calendar (would they were better known!) is little more than twenty. But, can it be that the return of the Son of God to heaven, shall be classed with Saints' days? Can it be, that any Christian shall restrain the breathings of piety in his bosom when he reflects on his Saviour's words-"I go to prepare a place for you," &c.? John xiv.

It is not, however, the voice of Christianity, but that of Socinianism and Deism, which whispers such fears. Licentiousness and self-will have too often assumed the cloak of liberality, and proclaimed the return of formal religion, for us to be moved by such cries! They result from the fear of the world, lest the Queen of Sciences should be reinstated in her rightful throne, and armed with all that power over the human heart which she would, under God's spirit, assume, were our faith in the glorification of the Son of God, living and sincere.

Bishop Porteus' Exhortation to the Religious Observance of Good Friday.

Religious festivals are sometimes cavilled at, from their perversion to purposes of sensuality. Now the abuse of festivals to intemperance is indeed a terrible thing; but to object against them on that account is much the same, as to object against christianity because of the scandalous lives of some christians. All that is proved by such things is the depravity of man's heart. The danger however of such abuse is diminished; and though it were not so, the abuse of religion must not deter us from the nse of it. This day is already a public holiday; and if it were also made a religious one, the only consequence we can conceive to arise from the change would be this :-some among the multitude would be excited" to elevate their souls and ascend with Christ in heart and mind to heaven, in hopes of obtaining it, as their proper mansion both for body and soul hereafter, to all eternity."

As to the objection of increasing the labours of the clergy, it is one which would not have its rise with them. Our discourses neither are, nor need they to be, where Christianity is established, on every occasion, the development of some grand feature of the human heart, nor even exhortations to some distinctive virtue. Meditations, expositions, illustrations of scripture narrative, are worthy the pulpit of a christian country. Let some such exposition be delivered every where after the morning prayers; and after the evening, let public catechising in the gospel or lessons of the day take place instead of a sermon. It would be no small recommendation to this practice if it led the way to the adoption of that useful, primitive, and indispensable custom of catechising, so powerfully enforced by the representative of Bishop Porteus, and so eloquently urged in the Charge of the Archdeacon of Stowe.

But leaving all vain disputations, let us place the subject on its proper basis, and support it by a few arguments which exhibit its importance to our National Church; and first, let us hear the testimony of Hooker.

The affections of joy and grief are so knit unto the actions of man's life, that whatsoever we can do, or may be done unto us, the sequel thereof is continually the one or the other affection. Wherefore, considering that they which grieve and joy as they ought, cannot possibly otherwise live than as they should, the Church of Christ, the most absolute and perfect school of all virtue, hath by the special direction of God's good spirit, hitherto always inured men from their infancy partly with days of festival exercise for the framing of the one affection, and partly with times of a contrary sort for the perfecting of the other...

... Our life is a mixture of good and evil; when we are partakers of good things, we joy; neither can we but grieve at the contrary. If that befalleth which maketh glad, our festival solemnities declare our rejoicing to be in him, whose mere undeserved mercy is the author of all happiness; if any thing be either imminent or present which we shun, our watchings, fastings, cries, and tears are unfeigned testimonies that ourselves we condemn as the only cause of our own misery, and do all acknowledge him no less inclinable than able to save. And because as the memory of one, though past, reneweth gladness, so the other, called again to mind, doth make the wound of our just remorse to bleed anew; .. therefore, there is in the Church a care not to iterate the one only, but to have frequent repetition of the other.†

We have here an urgent plea for festivals, and an unanswerable argument against those who would clothe all seasons of religion in a dismal garb. For why shall we sanctify a fast, and call a solemn assembly, at Ecc. Pol. B. v. § 72. p. 333.

• Bingham's Antiq. B. xx. c. ii. § 5.

that time when the agonies and passion of the Son of God took place, and neglect to rejoice when he ascended to where he was before? Why shall we bewail the humiliation of Christ, and then only be unaffected and heartless, when " piety triumphant with joy and gladness, maketh solemn commemoration of God's most rare and unwonted mercies, (being) such especially as the whole race of mankind doth or may participate?* The Christian Church did from the first, answer, that no adequate reason could be assigned; and hence as to the origin of this day as a festival, its observation was so ancient that St. Austin could derive it from no other fountain but either apostolical institution, or the general agreement of some plenary council.+

"On this day," says St. Chrysostom, "we that were not worthy to reign below, were advanced to a kingdom above; we ascended above the heavens and took possession of a royal throne, and that nature of ours against which the Cherubim were set to guard Paradise, was this day set above the Cherubim.” “He means,” says Bingham, "that Christ, as the first-fruits of our nature in perfection, was exalted unto heaven; and all his members in some measure now partake of that glory, and hope in due time to meet him in the clouds, and to be translated to the same place whither their forerunner is gone before them."

It is truly the glory of this land that its religion is scriptural and according to the simple word of God. But is it possible that we can be conscious of the events which took place upon this day, and continue to pass it over, as though it were nothing to us? Let us only survey the facts recorded in that Scripture we boast of. Forty days after his resurrection, our blessed Saviour publicly ascended with our human nature into heaven. While blessing his disciples, he was taken up in a bright cloud, they all steadfastly looking on him, till he was entirely out of sight. Immediately, two angels appeared, and assured them that as Jesus was so taken into heaven, he should in like manner return again to judge the world. And shall Christians, believers in these truths, remain utterly unconcerned on the very day when all this happened?

Let them then that are called by the name of Christ return to the rudiments of their religion, and examine a profession of faith in the Ascension, that they may really call to mind what it is we do believe !

I believe, O victorious love, that thou, after thy conquest over death and hell, didst ascend in triumph to heaven, that thou mightest prepare mansions for us, and from thence as conqueror, bestow the gifts of thy conquest on us; and above all, the gift of thy Holy Spirit; that thou mightest enter into the Holy of Holies as our great High Priest, to present to thy Father the sweet-smelling sacrifice of his crucified Son, the sole propitiation for sinners; and therefore all love, all glory be to thee. Glory be to thee, O Jesus, who didst leave the world, and ascend to heaven about the thirty-third year of thy age, to teach us in the prime of our years to despise this world when we are best able to enjoy it, and to reserve our full vigour for heaven and for thy love. O thou, whom my soul loveth, since thou hast left the world, what was there ever in it worthy of our love! O let all my affections ascend after thee, and never return to the earth more; for whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee. Amen, Lord Jesus, Amen.‡

Ecc. Pol. B. v. § 72. p. 333.

↑ See Wheatley, C. Pr. p. 236.—Bingham, Ch. Antiq. B. xx. c. ii. § 5. and c. vi. § 5. By Bishop Kenn, quoted in Nelson's Feasts and Fasts. Ascension Day.