to the book of Tobit, the common traditionary sneers at "Tobit and his dog" have led to a wholesale and unmitigated censure of this book which it scarcely deserves. An impartial perusal would probably lead to some such conclusion as this: that the narrative, though not in all respects worthy of credit, seems to be founded on a real history, and to be the work of a well-meaning, though superstitious and, in several respects, mistaken author; and that the general tone and tenor of the book are calculated to teach lessons of faith and humble confidence in God. And it is to be observed that chapter v.-the most objectionable is not read in our churches*. The book of Judith is simply a narrative penned by an uninspired, and therefore fallible, writer. The treacherous conduct of Judith, as recorded in ix. 10, 13, x. 12, 13, xi. and xiii., only teaches that even well-meaning persons may be deceived by a perverted conscience to erroneously imagine that to be serving God of which he cannot approve-to suppose that the end justifies the means. Judith may possibly have erroneously supposed the conduct of Jael and Deborah (Judges iv. 17-22, v. 24-27) to be a sufficient warrant for her conduct in this particulart.

The history of Susannah is certainly calculated to remind us of a profitable lesson, viz., the watchful care of God to interpose in his providence, and to reserve his people from the groundless accusations of their enemies.

As to Bel and the Dragon, even this is not without its moral; and it is evidently intended merely as a kind of parable, and ironical exposure of the follies and absurdities of heathen idolatry. With respect to any passages in the apocrypha which seem to teach erroneous doctrine-such as Ecclesiasticus iii. 3, 15, 30, xxxv. 3, Tobit xii. 9, 15-the sixth article of our church distinctly declares that these books are read simply and solely for example of life and instruction of manners," and that they are not to be applied "to establish any doctrine"; which obviously implies the possible, if not the actual, existence of some doctrinal errors in these books. However

66

Tobit iv. 10 is founded on Prov. x. 2, xi. 4, Ps. xli. 1, 2, 3. As to Tobit xii. 9 it is founded partly on Prov. x. 2, xi. 4. And the latter part admits, perhaps, of a favourable explanation, so as to mean no more than Luke xi. 41, John xv. 2, 4, 5. Such an explanation is attempted in the Homily on Almsdeeds, pt. ii. pp. 346-350, where, however, the writer has been guilty of an oversight in quoting Tobit as the work of the Holy Ghost. As to Tobit xii. 15 the reference to seven angels, and the position of angelic beings, is not contrary to Rev. viii. 2, 3, 4, Luke i. 19; and the unscriptural sentiment, "which present the prayers of the saints," is shown by the commentator, Arnald, to be the interpolation of some translator. Mr. Haldane appears, therefore, too severe in applying to this book the anathema of St. Paul in Gal. i. 8, 9.

† Though the writer of the book of Judges was fully inspired to record accurately the sayings and doings of others (as were the writer of the book of Job and the writers of the other books of the bible), it by no means follows that all the actions and all the sayings so recorded in that book (or other books) are agreeable to God's word, any more than are the sayings of Satan and of Job's wife and friends in the book of Job. Jael's conduct appears to be indefensible, and contrary to God's will and word as declared in other parts of scripture (see Deut. xxvii. 24). Nor does it follow that, because Deborah was a "prophetess," that therefore her approval of it implies God's approval. The prophet Nathan approved of a plan of David's which God afterwards sent him to express his disapproval of (2 Sam, vii.).

erroneous, therefore, the doctrine contained in such passages of the apocrypha may be (and, to say the least, the statements are ambiguous, and not unexceptionable), yet the church entirely disclaims such doctrine, inasmuch as she distinctly teaches, in the twelfth article, "that good works ... cannot put away our sins"; and, in the thirtyfirst article, that "there is none other satisfaction for sin, but that alone," viz., "the offering of Christ once made."

....

Does it not, then, appear that the common objections to the use of the apocryphal lessons appointed to be read in our churches have been much overrated and unduly magnified? For it is evident that the apocryphal books and lessons are appointed to be read solely for the sake of such moral instruction as they are calculated to convey, and not with a view to inculcate any erroneous doctrinal statements which they may happen here and there to contain. In consenting, therefore, to their use (which the clergy by their ex animo" subscription, and by their public declaration of "assent and consent to all" the contents of the prayer-book, certainly dot) as "contained and prescribed in and by the" book of common prayer, the ministers of our church are not supposed to acquiesce in, nor can we suppose the church to teach either them or the laity to acquiesce in, any such doctrines as may appear contradictory to holy scripture. The prescribed use of certain lessons from the apocrypha appears, therefore, to afford no reasonable ground for separation from the subject, it may not be out of place to observe our church. And, in concluding this branch of that it is a remarkable fact that the words which were once brought home with power to the mind of John Bunyan in one of his fits of rebellion against the Lord in the early period of his religious expe rience, and which were instrumental in restoring him to a right mind, were the words of a certain passage in the beautiful book of Ecclesiasticus,

Look at the generations of old, and see; did ever any trust in the Lord, and was confounded? or did any abide in his fear, and was forsaken? or whom did he ever despise, that called on him?” (ch. ii. 10)!

* " 'Ambiguous"; for in Ecclus. v. 4-6, vii, 8, 9, the author appears to discountenance such views as have been attributed to him by reason of the above quoted passages. So, again, Baruch iii. 4 would appear to teach that the dead interceded for the living, had not ch. ii. 17 previously testified that "the dead" cannot "give unto the Lord" either "praise" or "righteousness." It refers, therefore, to prayers offered while they were yet alive (See Arnald on the passage).

† It has been argued that the "admonition" prefixed to the second book of homilies authorizes alterations of the les sons. But Mr. Lathbury states that it relates exclusively to Sundays and holydays, and also only to reading a chapter of the "new" testament instead of the old; that it was only in force before the table of proper lessons was added to the liturgy, and is now set aside by the Act of Uniformity (Hist. of Convocation, pp. 169-172). Others have maintained that, as the rubric directs the first lesson to be out of the "Old Testament," of which the apocrypha forms no part, so it is therefore allowable to substitute lessons of scriture for those of the apocrypha, especially as the rubric in the evening service is somewhat vague: "Then a lesson of the Old Testament as is appointed." To the writer, however, the sixth article and the "Order how holy scripture is appointed to be read" (prefixed to the prayer-book) appear to contradict this opinion. And it seems to him far more consistent with the spirit of our formularies to read the apocrypha from a separate volume, than to alter the lessons and to leave the apocrypha bound up with the bible.

REFLEX BENEFITS OF SUNDAY-SCHOOL

TEACHING *.

WHO among us is not conscious of the fact, that man is naturally selfish? Who is there that, before entering on any undertaking, has not proposed to himself the question, "What good will this do to me?" Now, it might seem that, in speaking of the benefits which accrue to the teacher himself, we were only increasing that selfishness which is even now so much too great: this is not the case. God has promised that "he that watereth shall be watered also himself," and a gracious and precious promise it is. We would not, however, bring it forward as a motive to do what is right and useful, but rather as a certain reward, the looking for which should cheer us in all our disappointments, and sustain us in all our difficulties. Very thankful should we be that, while the Almighty makes use of us in gaining over from the enemy of souls those who shall swell the great army of the living God, he causes the very means we use, and even the defeats we suffer, to make us more hardy soldiers, more patient and faithful servants, and more meet for the kingdom of his dear Son.

The least of the good which we shall derive from engaging in the work will be the moral benefits, and these are by no means insignificant. There will be the habits of punctuality and perseverance, which, when carried out in business affairs during the week, will certainly lead to prosperity. There will be the advantage of accustoming yourself to restrain your anger, check rash words, and avoid all appearance of evil; greater sensibility in feeling for and alleviating the destitute condition of the poor, and thankfulness that you yourself are removed from poverty; a more lively interest in the well-being of society, and more enlarged views of your duty towards your neighbour; an increased desire to be what you seem to be"; not to hurt the feelings of others, as you would do by laughing at a child for an answer which, in its innocence, it might think a very proper one. You will see more clearly the evil consequences of a vicious, and the good effects of a virtuous life, exhibited in the parents and friends of the children with whom you will be brought in contact; and, more than all, you must have the moral courage to avow boldly that you are on the Lord's side. These will be seen to be no trifling advantages; but there are yet still greater ones to be considered.

Of the second of these the intellectual-we have now to speak. To be able to teach well, a man must understand his subject; and, to do this, he must make himself acquainted with all the minutiæ of it: nothing, whether in science, literature, or art, that bears upon the matter he may have in hand, should be neglected. He should be able to enunciate his truths clearly, and to illustrate them by suitable examples. Continued practice will enable him to do this; and his own intellect will become daily more bright, and his powers of mind enlarged, by a regular preparation of the lessons for Sunday.

In how many places, in the scriptures, do we not find allusions to ancient manners and customs? From "Practical Hints to Sunday-school Teachers"; by R. Yeld, London: Groombridge. 1852.

How often will not a knowledge of these elucidate an obscure passage, and give great additional interest to the narrative? An earnest teacher will strive to make the lesson interesting by explaining the geography of a country-the dress and customs of its inhabitants, their number, religion, and history. His knowledge of etymology will be taxed, by explaining the meaning and derivation of words; his powers of discrimination in choosing subjects, comparison in applying them, concentration, in endeavouring to fix the attention of all on the one thing, of imagination and of reasoning, will all be abundantly exercised, and gain renewed health and strength from the effort. He will necessarily be compelled to aim at perspicuity of style and simplicity of language. Thus, his talents will be laid out to the best advantage, his knowledge of men and things become more extensive, and the body brought into greater subjection to all-powerful mind.

The spiritual benefits arising from engaging in the work of Sunday-school teaching are so numerous that we can only mention a few of them, and those but briefly. By prayer; by his exhortations to holiness; by having his own failings continually brought before him; by the examples of humble, child-like faith, sometimes visible in the children; by greater insight into the human heart which he will gain-by all these things the teacher will be benefited.

The first step in acquiring strength is to feel your own weakness. This, in a spiritual sense, you will undoubtedly do, if you enter on your work with heart-felt zeal and love. Knowing how weak and impotent you are-feeling your inability to eradicate one single sin, or instil one good desire or virtue into the hear-will lead you to lean more and more on the Rock of ages, that his strength may be made perfect in you. Trusting love will grow in your hearts towards him who chooses the weak things of the world to confound the strong, and who renews the strength of those who wait on him.

Faith, hope, and charity will be loved and practised. Faith will grow in the teacher by his continually having to look up to him who is the object of our belief and worship. As he studies the sacred page, he will be more firmly assured that "God is faithful who hath promised"; and, by constantly having to undergo disappointments, and meeting with rebuffs, he will look forward to the bright crown of immortality laid up for the faithful servant. As faith is belief in the promises, so hope is the certain expectation of the thing promised. And these Christian graces will adorn his life; for charity-universal love-must animate the breast of every true believer in Christ, of every one who partakes of the Spirit of the Redeemer, whose love passeth knowledge. How much more so of one whose occupation it is to spend the hours of the sabbath in making known to those little ones, whom our Lord was pleased to suffer to come unto him, the mercy and lovingkindness of their God and Saviour! This love for the bodies and souls of the children must be shown them, their affections will be gained, and the teacher will have the satisfaction of knowing that he is beloved by his pupils; his joy will be great, and he will have the peace which passeth all understanding.

But this cannot be without the exercise of patience long-suffering; for much will there be to annoy and to try the temper to the utmost. As we before said, if he is consistent, he must increase in godliness-goodness and faith. Meekness must show itself; for every day he will feel that he has nothing to be proud of, that all his powers are nothing to accomplish the work of themselves. Temperance in all things he will strive after; knowing that man must "not live by bread alone, but by every word that proceedeth out of the mouth of God." Thus we see that all the "fruits of the Spirit" will increase and ripen in him, by his keeping in that path of duty where God's smiles cheer him on his way, and in which he finds his highest pleasure.

Seeing, now, that the reflex benefits, moral, intellectual, and spiritual, are so great, think you not that you are more than repaid for your labours? Never mind if you cannot see any good in the children arising from them; it will come one day; but do you look to yourself. Have you gained no advantages? Are you none the better, wiser, happier? If you have not, if you are not, there is something radically wrong. Either you are not in earnest, or you are wanting in faith, or you are a "blind leader of the blind." In that case, set about amendment at once, and expect the blessing which you will doubtless receive. If, on self-examination and reflection, you find that you have been benefited, do not be satisfied. Remember, God "giveth more grace"; and remember, too, that, if your blessings are so great

and call for help of God her husband, and goeth to no strange god for aid or succour, although she be burned with the sun, and a miserable sinner. The like is to be seen in the prodigal son. Although he was never so beggarly, miserable, sinful, wretched, and unkind to his father, yet he said, Even as I am, with my miseries, I will go to my father, and tell him that I have offended against him and against heaven. The father, when he saw him, spat not at him, reviled him not, asked no account of the goods he had viciously spent, laid not to his charge his filthy conversation with whores and harlots, neither did he cast into his teeth how he had dishonoured him and his family; but, when he saw him afar off, he was moved with compassion, ran to meet him, took him about the neck, and kissed him.-Bp. Hooper.

FAITH IS THE GIFT OF GOD.-Therefore, seeing

this faith, that believeth God particularly to save a man, let us pray that, when we see how God hath private person, is only God's gift, and cometh not of been the rock of salvation to others he will be so unto us likewise. For it is a singular gift of God to say boldly, stedfastly, and merrily, from the bottom of the heart, unto him: "Thou, Lord, art my rock, my salvation, and my comfort." And he that feeleth in himself, for himself, God to be his salvation, hath such a treasure, that all treasures beside it are nothing to be esteemed; and he will not pass of goods, lands, nor life, for this faith's sake.-Bp. Hooper.

HYMNS FOR THE SUNDAYS IN THE YEAR. BY JOSEPH FEARN.

that

your

"Sow in faith, or tears or seed

O'er thy pathway flinging;

Then await the rich reward

From those germs up-springing.
Over each God's angel bends,
To the earthborn flower he tends,
Dew and sunshine bringing.

"Sow in hope; no dark despair

Mingled with thy weeping:
Sad may be thy seed-time here-
Joy awaits the reaping.
He who wept for human woe
Deems thy tear-drops, as they flow,
Worthy of his keeping.

"But, o'er all things, sow in love;
Hand and heart o'erflowing.
Soon, O faint and weary one,

Thou shalt cease from sowing!
And behold each seed-time tear-
'First the blade, and then the ear'-
In God's harvest growing"*.

E. P. Roberts.

The Cabinet.

SOLOMON'S SONG.-That book of Solomon is to be read, to see how mercifully God comforteth a troubled and deformed soul by sin: and yet God layeth it not to the soul's charge, that hath Christ to her husband. Also there is to be seen that the soul is bold to seek

VICE FOR THE DAY).

(For the Church of England Magazine).

FIFTH SUNDAY AFTER EASTER. "The Father himself loveth you."-JOHN xvi. 27. WHAT blessed words! which Jesus spake, With all his sufferings in view: "Ask in my name whate'er thou wilt, For God my Father loveth you."

O sweet assurance! full of peace
To those disciples sad and few:
"I leave the world, and go my way,
But God my Father loveth you."
"He loved his people from the first;
To manifest his love I came ;
And ye have loved me, and he

Will hear what's offer'd in my name."
My soul! can'st thou no comfort take,
What time thy sins their power renew?
Jesus hath wash'd those sins away,

And God the Father loveth you.

Yes, God so loved thee that he gave
His only Son to bleed and die;
That sinners might be justified,
And live with him beyond the sky.

O precious words, which Jesus spake!
I will rejoice at grace so free:
Not only Jesus loved my soul,

But God the Father loveth me.

London: Published for the Proprietors, by JOHN HUGHES, 12, Ave-Maria Lane, St. Paul's; sud to be procured, by order, of all Booksellers in Town and Country.

PRINTED BY ROGERSON AND TUXFORD,
246, STRAND, London.

DEATHS OF EMINENT CHRISTIANS.

No. XXII.

REV. NICHOLAS FERRAR*.

(Died 1637, aged 47.)

DESCENDED from bishop Ferrar, who suffered martyrdom in the Marian persecution, he was the third son of Nicholas Ferrar, a merchant in the city of London, who, with sir Thomas and sir Hugh Middleton, traded to the East and West Indies, and who asssociated much with sir John Hawkins, sir Francis Drake, sir Walter Raleigh, and other illustrious men, with whom he was anxious in all their expeditions to plant the Christian religion in the new world. Our Nicholas Ferrar, the son, travelled abroad, when young, for the sake of restoring his health. Having bid adieu to Cambridge, he wrote the following reflections on death as a farewell to his family, which were found by his mother in the drawer of his table after he had left :

"Since there is nothing more certain than death,

• From "Last Hours of Christian Men; or an Account of the Deaths of some eminent Members of the Church of England;" by the rev. H. Clissold, M.A. London: Society for Promoting Christian Knowledge.

No. 945.

nor more uncertain than the time when, I have thought it the first and chiefest wisdom for a man to prepare himself for that which must one day come, and always be ready for that which may every hour happen; especially considering how dangerous any error is here which cannot be amended; neither is any one the nearer to death for having prepared for it. It is, then, a thing of exceeding madness and folly to be negligent in so weighty a matter, in respect whereof all other I here confess my own things are trifles. wretchedness and folly in this, that, through the common hope of youth, I have set death far from me, and, persuading myself that I had a long way to go, have walked more carelessly than I ought. The good Lord God be merciful unto me.

"Indeed I have a long way to run, if death stood still at the end of threescore years; but God knows if he be not running against me, if he be not ready to grasp me, especially considering the many dangers wherein I am now to hazard myself, in every one whereof death dwells. If God be merciful to me, and bring me safe home again, I will all the days of my life serve him in his tabernacle, and in his holy sanctuary.

"I hope he who hath begun this mind in me will continue it, and make me to walk so as I may be always ready for him, when he shall come,

either in the public judgment of all the world, or in private judgment to me by death. This is my purpose, and this shall be my labour.

"And you, my most dear parents, if God shall take me from you, I beseech you, be of good comfort, and be not grieved at my death, which I undoubtedly hope shall be to me the beginning of eternal happiness. It was God that gave me to you; and, if he take me from you, be not only content, but joyful that I am delivered from the vale of misery. This God that hath kept me ever since I was born will preserve me to the end, and 'will give me grace to live in his faith, to die in his favour, to rest in his peace, to rise in his power, and to reign in his glory.

"I know, my most dear parents, your tender affections towards your children, and fear your grief if God take me away. I therefore write and leave this, that you might know your son's estate, and assure yourselves that, though he be dead to you, yet he is alive to God.

"I now most humbly beseech you to pardon me in whatsoever I may have at any time displeased you; and I pray God to bless and keep you, to give you a happy life here, and everlasting in the world to come.

"Your most humble and obedient son,

On his return home from this journey he addressed himself to his mother, and showed her in a writing, signed, a vow which he had made with great solemnity-that, since God had so often heard his most humble petitions, and delivered him out of many dangers, and in many desperate calamities had extended his mercy to him, he would therefore now give himself up continually to serve God to the utmost of his power in the office of a deacon, into which office he had that very morning been regularly ordained; that he had long ago seen enough of the manners and the vanities of the world; and that he did hold them all in so low esteem, that he was resolved to spend the remainder of his life in mortifications, in devotion, and charity, and in a constant preparation for death. And in these acts he spent the remainder of his days at Steeple Gitting.

We are told, in the memoir of this remarkable man, that, about three months before his death, perceiving in himself some inward faintness, and apprehending that his last hour was now drawing very near, he broke off abruptly from writing any further upon a subject which was then under consideration, and began to write down "Contemplations on Death," in the following words :"The remembrance of death is very powerful to restrain us from sinning. For he who shall well consider that the day will come (and he knoweth not how soon) when he shall be laid on a sick bed,

Life of Nicholas Ferrar, by Dr. Peckard, in Dr. Wordsworth's Eccl, Biog., vol. iv.

weak and faint, without ease, and almost without strength, encompassed with melancholy thoughts, and overwhelmed with anguish; when, on one side, his distemper increasing upon him, the physician tells him that he is past all hope of life, and, on the other, his friends urge him to dispose of his worldly goods and share his wealth among themthat wealth which he procured with trouble and preserved with anxiety-that wealth which he now parts from with sorrow; when again the priest calls on him to take the preparatory measures for his departure; when he himself now begins to be assured that here he hath no abiding city; that this is no longer a world for him; that no more suns will rise and set upon him; that for him there will be no more seeing, no more hearing, no more speaking, no more touching, no more tasting, no more fancying, no more understanding, no more remembering, no more desiring, no more living, no more delights of this sort to be enjoyed by him, but that death will at one stroke deprive him of all these things; that he will speedily be carried out of the house which he had called his own, and is now become another's; that he will be put into a cold narrow grave; that earth will be consigned to earth, ashes to ashes, and dust to dust let any man duly and daily ponder these things, and how can it be that he should dare-" Here the strength of this good man failed him.

The third day before his death, he summoned all his family round him, and then desired his brother to go and mark out a place* for his grave, according to the particular directions he then gave. When his brother returned, saying it was done as he desired, he requested them all, in the presence of each other, to take out of his study three large hampers full of books, which had been there locked up many years; and said, "They are comedies, tragedies, heroic poems, and romances. Let them be immediately burnt upon the place marked out for my grave; and, when you shall have so done, come back and inform me." When information was brought him that they were all consumed, he desired that this act might be considered as the testimony of his disapprobation of all such productions, as tending to corrupt the mind of man, and improper for the perusal of every good and sincere Christian. On the 1st of December, 1637, he found himself declining very fast, and desired to receive the sacrament of the Lord's supper; after which, and taking a most affectionate farewell of all his family, without a struggle or a groan, he expired in a rapturous ecstasy of devotion. Thus lived, and thus died, Nicholas Ferrar, the best of sons, of brothers, and of friends, on

"Mark out a place."-Bishop Turner, in his brief me before the death of Nicholas Ferrar, at about eight o'clock in moirs of Nicholas Ferrar, gives this narrative:-"Three days the morning, he summoned all his family around him, and addressed his brother John to this effect: Brother, I would have you go to the church, and at the west end, at the door where we enter the church, I would have you measure from the steps seven feet to the westward, and at the end of those seven feet there let my grave be made.' His brother stood almost drowned in tears, as in truth were all the standers-by; indeed never had a family more cause to bewail a loss. Mr. Ferrar continued: Brother, the first place of the length of seven feet I leave for your burying-place: you are my elder place, till we all rise again in joy."" It was on the place thus brother: God, I hope, will let you there take up your restingmarked out for his own grave that his comedies, tragedies, &c. were by his orders burned, as hereafter narrated.