PASSAGES OF SCRIPTURE ARRANGED

UNDER HEADS.

No. I.

LOVE.

(With suitable Collects.)

fore love is the fulfilling of the law" (Rom. xiii. 8, 10). "All the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself" (Gal. v. 14). Additional texts-Matt, xxii. 3740; Gal. vi. 2.

"Search the scriptures, for in them ye think ye have eternal life."-JOHN V. 39.

"Blessed Lord, who hast caused all holy scriptures to be

them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ."-Amen.

I. GOD's love is great. Proved

1. By his own word, "God is love" (1 John iv. 8). "I have loved you, saith the Lord" (Mal. i. 2)." The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee" (Jer. xxxi, 3). The love of Christ (which) passeth knowledge" (Eph. iii. 19). "As the Father hath loved me, so have I loved you" (John xv. 9). Additional texts-Zeph. iii. 17; Isa. xlix. 15; Hos. xi. 4; John xiii. 1. 2. By its effects. "God commendeth his love toward us, in that while we were yet sinners, Christ died for us" (Rom. v. 8). "God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ" (Eph. ii. 4, 5). "Our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace"....(2 Thes. ii. 16). "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God" (1 John iii. 1). "As many as I love I rebuke and chasten" (Rev. iii. 19). "Thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind thy back" (Isa. xxxviii. 17). "In all their affliction he was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old" (Isa. xxxviii. 17). Additional textsJohn iii. 16; 1 John iv. 9, 10; Gal. ii. 20; Eph. 2; Titus iii. 4, 5; Heb. xii. 6; Prov. iii. 12; Rev. i. 5; John xv. 13.

V.

II. The effects which God's love should produce on us

1. Love to God. "We love him because he first loved us" (1 John iv. 19). Additional texts Deut. x. 15, xi. 1; Rom. viii, 35-39. 2. Love to our neighbour. Beloved, if God so loved us, we ought also to love one another" (1 John iv. 11). This is my commandment, That ye love one another, as I have loved you" (John xv. 12). "Walk in love, as Christ also hath loved us" (Eph. xv. 2). Additional texts1 John iv. 21; John xiii. 34.

3. Repentance. "As many as I love, I rebuke and chasten; be zealous therefore, and repent" (Rev. iii. 19). Additional texts-Rom. ii. 4; 2 Pet. iii. 9.

4. Obedience. "If ye love me, keep my commandments" (John xiv. 15). "If a man love me, he will keep my words" (John xiv. 23). "Ye that love the Lord hate evil" (Ps. xlvii. 10).

III. Obedience consists in love.

"He that loveth another hath fulfilled the law ....love worketh no ill to his neighbour, there

mandments and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him" (John xiv. 21). Additional texts-Deut. vii. 12, 13; John xv. 14. V. God loves1. His own. "Having loved his own which were in the world, he loved them unto the end” ❘ (John xiii. 1).

2. The church. "Christ also loved the church, and gave himself for it" (Eph. v. 25). 3. The righteous. "The Lord loveth the righteous" (Ps. cxlvi. 8).

4. A cheerful giver. "God loveth a cheerful giver" (2 Cor. ix. 7).

VI. We are not to love

1. The world. "Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him" (1 John ii. 15). Additional-James iv. 4.

2. Pleasure. "Men shall be lovers of pleasure more than lovers of God....from such turn away" (1 Tim. iii. 2, 4, 5).

3. Money. "The love of money is the root of all evil" (1 Tim. vi. 10). Additional-1 Tim. vi. 17; James v. 1, 2, 3).

4. Ourselves. "Men shall be lovers of their own selves....from such turn away” (1 Tim. iii. 2, 5).

5. Father and mother, &c., more than Christ. "He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me" (Matt. x. 37).

VII. We are commanded to love

1. God. "Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might" (Deut. vi. 5). "O love the Lord, all ye his saints" (Ps. xxxi. 23). “Take good heed therefore unto yourselves that ye love the Lord your God" (Josh. xxxiii. 11). "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind" (Matt. xxii. 37). Additional-Deut. x. 12, xi. 1; Luke x. 27.

2. Things above. "Set your affections on things above, not on things on the earth" (Col. iii. 2). "Seek ye first the kingdom of God and his righteousness" (Matt. vi. 33).

3. Our neighbour. "Thou shalt love thy neighbour as thyself" (Lev. xix. 18). "See that ye love one another with a pure heart fervently" (1 Pet. i. 22). "Love the brotherhood" (1 Pet. ii. 17). Beloved, let us love one another" (1 John iv. 7). "Be kindly affectioned one to another, with brotherly love; in honour preferring one another" (Rom. xii. 10). Additional-Matt. xxii. 39; Gal. v. 14; James ii. 8; Luke x. 27; Rom. xiii. 9; Matt. xix. 19; John xiii. 34, xiv. 12, 17; Phil. ii. 2; Heb. xiii. 1; 1 Peter iii. 8, iv. 8; 1 John iii. 11, 23, iv. 21; Eph. iv. 1, 2.

4. Our enemies. "Love your enemies, bless them that curse you, and do good to them that hate you, and pray for them which despitefully use you and persecute you" (Matt. v. 44). Additional-Rom. xii. 20; Prov. xxv. 21, 22.

5. Mercy. "He hath showed thee, O man, what is good and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God" (Micah vi. 8)? 6. The truth and peace. "Love the truth and peace" (Zech. viii. 19).

7. Righteousness. "Thou hast loved righteousness and hated iniquity, therefore God hath anointed thee with the oil of gladness above thy fellows" (Heb. i. 9). Additional-Ps. xiv. 7. VIII. The reward prepared for those who love God

1. In this world. "Jesus Christ, whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory" (1 Pet. i. 8). "He that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John xiv. 21). "The Lord preserveth all them that love him" (Ps. cxlv. 20). "If any man love God, the same is known of him" (1 Cor. viii. 3). "He that dwelleth in love dwelleth in God, and God in him" (1 John iv. 16). "The Lord thy God he is God, the faithful God, which keepeth covenant and mercy with them that love him" (Deut. vii. 9). "We know that all things work together for good to them that love God" (Rom. viii. 28). Grace be with all them that love our Lord Jesus Christ in sincerity" (Eph. vi. 24). "Because he hath set his love upon me, therefore will I deliver him" (Ps. xci. 14). Additional-John xiv. 23; Dan. ix. 4; Ex. xx. 6; Nehem. i. 5; John xvi. 27.

2. In the world to come. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him" (1 Cor. ii. 9). "He shall receive the crown of life, which the Lord hath promised to them that love him" (James i. 12). Additional-2 Tim. iv. 8; James ii. 5.

IX. The punishment of those who do not love God

"He that loveth not knoweth not God, for God is love" (1 John iv. 8). "If any man love not the Lord Jesus Christ, let him be anathema maranatha" (1 Cor. xvi. 22).

X. The reward of loving one another, and the contrary-

"He that loveth his brother abideth in the light, and there is none occasion of stumbling in him" (1 John ii. 10). "If we love one another, God dwelleth in us, and his love is perfected in us" (1 John iv. 12). "He that loveth not his brother abideth in death" (1 John iii. 14). Additional-Col. ii. 2; Ps. cxxxiii. 1; 2 Cor. xiii. 11; Heb. vi. 10; 1 John iii. 10.

XI. Love must not be in word, but in deed and in truth.

"My little children, let us not love in word, neither in tongue, but in deed and in truth" (1 John iii. 18). "Let love be without dissimulation" (Rom. xii. 9). "Speaking the truth in love" (Eph. iv. 15). Additional-Ezek. xxxiii. 31; 1 Pet. i. 22.

XII. We are taught by the example of St. Paul to pray that our brethren may love.

"This I pray, that your love may abound yet more and more in knowledge and in all judgment" (Phil. i. 9). Additional-2 Thes. iii. 5; 1 Thes. iii. 12; 2 Cor. xiii. 14.

XIII. Love is the gift of God.

"Ye yourselves are taught of God to love one another" (1 Thes. iv. 9). "The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us" (Rom. v. 5). "Beloved, let us love one another, for love is of God" (1 John iv. 7). "The Lord direct your hearts into the love of God" (2 Thes. iii. 5). "God hath not given us the spirit of fear, but of power, and of love, and of a sound mind" (2 Tim. i. 7). fruit of the Spirit is love" (Gal. v. 22). Additional-1 Thes. v. 8; 1 Tim. i. 13; Deut. xxx. vi.; 1 Thes. iii. 12.

"The

XIV. Cautions. That we are liable to fail in love is proved by our being commanded to continue.

"As the Father hath loved me, so have I loved you; continue ye in my love" (John xv. 9). "Nevertheless I have somewhat against thee, because thou hast left thy first love" (Rev. ii. 4). XV. Tests whether we have the love of God or not

1. Do we keep his words? "He that hath my commandments and keepeth them, he it is that loveth me" (John xiv. 21). AdditionalJohn xiv. 23, 24; 1 John ii. 5; 1 John v. 3; 2 John vi.

2. Do we love one another? "If a man say I love God, and hateth his brother, he is a liar; for he that loveth not his brother, whom he hatlı seen, how can he love God, whom he hath not seen" (1 John iv. 20)? "Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him" (1 John iii. 17)?

3. Have we no fear? "There is no fear in love; but perfect love casteth out fear, because fear hath torment. He that feareth is not made perfect in love" (1 John iv. 18).

It bless'd us when the sorrow-cloud

First came upon the heart;

It sooth'd us when that heavy shroud

Bade all bright things depart. Though dark waves dimm'd our solitude Wherever we might roam,

They touch'd not the one rock that stood
Firm in our childhood's home:

Though other love perchance may bless
Our home, and hearth, and heart-
May be link'd with our happiness,
And may not soon depart;
Yet who can trust it as they trust

A father's, mother's love?

'Tis like a flower, that springs from dust, Not like a star above.

For it may change, may fade, decay,
And leave us sad and lone,

To weep the glad hopes passed away,
With the soul's idol flown;

But only death itself can make
A parent's love a tomb;

And only death itself can break
The bright spell of its bloom.

Lit. Gazette.

MANNA*.

EMMA B

SOFT steals the cloud along the plain Of Sinai's barren sand,

And the rich pearls of precious rain

O'er Israel's households stand.

"Manna," the fainting pilgrims cry.

And stretch with eager haste,

As round their tents the dew-drops lie,
That angel-food to taste.

The young, the old, judge, prince, and priest
Unite with glad accord,

And joyful hail the bounteous feast
Thus spread by Israel's Lord.

But barren all around the while,

And parch'd the wilderness,
Save where Jehovah's gracious smile
Vouchsafes his host to bless.

So fares it with thy people, Lord,
E'en now, as forth they come,
Led from earth's bondage by thy word
To seek their heavenly home.

Barren and dry the waste around

Through which thy pilgrims stray,
While blessings in their tents abound,
And mercy marks their way.
Lead us, Jehovah Jesus, lead

Our trackless journey through ;
Still may thy grace in time of need

Each fainting soul bedew!

From "Death Conquered, and other poems," by the rev. W. M'Ilvaine, M.A., minister of St. George, Belfast. Baisler, London; Curry, Dublin; Phillips, Belfast. 12mo., pp. 185. An elegant little volume of Christian poetry.-ED.

Miscellaneous.

PURIFICATION OF CITIES BY HUMAN SACRIFICES. When the city was visited with any great calamity, the heathens used to select some base, vile, and sordid person, and brought him to a certain place with cheese, dry figs, and a cake in his hand, and, after beating him with rods, they burnt him and the rods together in a ditch, and, casting the ashes with imprecations into the sea, for the purification of the city, exclaimed, Be thou a lustration for us! The people of Marseilles, originally a Grecian colony, had a similar custom; for we learn from Servius on the third book of the Æneid, that, as often as they were afflicted with the pestilence, they took a poor person, who willingly offered himself, and kept him a whole year on the choicest food at the public expense. This man was afterwards dressed up with vervain, and in the sacred vestments, and led through the city, where he was loaded with execrations, that all the misfortunes of the state might rest on him, after which he was thrown into the sea. The Mexicans had a similar custom of keeping a man a year, and even worshipping him during that time, and then sacrificing him.

AUSTRIAN EDUCATION.-Whatever may be the disabilities under which the middle and higher classes labour in that country, and their name is Legion, the poor and the working classes have their wants well supplied; they sigh not for a state of political liberty, of which they know nothing; and the government, wisely preventing their minds from being inflamed by those blisters upon society that have written and preached the same classes of our own countrymen into the fever of discontent and disaffection, the effects of which are now so visible in Great Britain, has beneath its extended rule some of the happiest and most contented peasantry in Europe. Manufacturers and the principals of factories are, for the most part, forbidden to employ children under ten years of age; and, if the work is of that nature which requires them to be under this age, then the employer is obliged to allow them a certain portion of each day for the purposes of instruction. Altogether the moral and phy sical condition of the children employed in Austrian manufactories is, with some trifling exceptions too insignificant for notice in this general sketch, of a much higher caste than in those in England or France. The education acquired in the schools I have now described is entirely gratuitous. The Roman catholic, as the national religion, is that taught in the schools of Austria; but dissenters from this form of faith are neither excluded nor separated; nor are they required to engage in the religious services or peculiar ecclesiastical learning in these schools. In the Roman catholic schools, the Jews, as well as the protestants and other dissenters, arrive one hour after and leave one hour before the other pupils; these two hours being occupied with religious services and instruction. -Wild's Austria.

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a person of high rank and dignity. On solemn occasions he was invested with episcopal ornaments, and, by an act of James I., had the precedence of all abbots and priors. As the bishop of St. Andrew's was the founder of the priory as well as its most munificent benefactor, the prior and canons formed the chapter by which the affairs of the diocese were regulated. In 1592 an act was passed in the reign of James VI., by which the priory was erected into a temporal lordship in favour of the duke of Lennox. But in 1635 Charles I. restored the monastery to the archbishopric.

The Cathedral, a few remains of which still exist, was founded by bishop Arnold about 1162, but he died when the work was scarcely begun. It was a hundred-and-sixty years in building, and was finished by bishop Lamberton in the form of a cross, the dimensions being 370 feet in length and 65 in breadth. The greater part of the original church suffered by fire in 1378, but was speedily repaired by sir Stephen Pai, prior of St. Andrew's, during the episcopate of bishop Landells. The fury of the reformers under Knox vented its spleen on the fabric; and, though it was subsequently partially repaired, it has, since the revolution, gone to decay. The structure is described as having been exceedingly magnificent. It had a lofty cupola, with corresponding pinnacles, and a massy copper roof. The only remains are the east end, a portion of the south wall of the nave, and a part of the west end, in which was the principal entrance, designated as the "Golden Gate." It is needless here to advert to the blind and infuriated zeal which led Knox and his adherents to destroy some of the finest specimens of architectural art. But in viewing the ruins, the truth of Dr. Johnson's remark, as recorded by Boswell, is at once apparent: "Knox had set on a mob without knowing where it would end; and differing from a man in doctrine was no reason why you should pull his house about his ears."

The castle, or archiepiscopal palace ("palatium nostrum," as it was termed by the bishops) was first built by bishop Roger, about A.D. 1200. It was quite demolished by Andrew Murray, who took it from the Inglishes, who kept it for a garrison. It was again rebuilt, and from time to time repaired, especially by cardinal Beatoun. In the north-west corner of the area is the dungeon, seventeen feet deep, cut out of the solid rock. The castle was completely destroyed after its surrender to Strozzi, in obedience to the canon law, "which, with admirable policy," says Dr. Robertson, "denounces its anathemas even against houses in which the sacred blood of a cardinal happens to be in ruins." Its ruins are to be seen on a ridge of rocks within flood-mark, on the

north side of the cathedral.

The dignity of the archbishop was very great. He ranked next to the royal family, and had the exclusive right of crowning the monarch. His power extended to matters temporal as well as spiritual: he could judge in many cases which are now competent only to the court of session. He was high admiral in all places between the Forth and the Tay, and had also the privilege of coining money. He sat in parliament as lord over many baronies. The income was very great for those times; that in money being nearly £4,500 per annum, exclusive of large payments in grain, and arising from various religious houses.

Of the various prelates who filled the see of St. Andrew's, the most remarkable were, first, William de Lambyrton, raised to the episcopate in 1298, and who most strenuously opposed the encroachments of Edward I. in Scotland, and manfully espoused the cause of Robert Bruce: it appears that in 1306, he was confined as a prisoner in Winchester castle*. Henry Wardlaw, who became bishop in 1404, and by whom St. Andrew's was first made a seat for learning: he opened a public school for the study of divinity, law, and medicine, which received the sanction of pope Benedict XIII.: James I. granted it a charter, and it went by the name of "Schola Illustris." James Kennedy, 1448, the founder of St. Salvador's college, and who was therein interred, under a monument erected by himself, the remains of which still exist. Patrick Grahamt, first archbishop, who died a prisoner in Lochleven castle. The Bethunes, or Beatouns, James and David; and John Hamilton, the last of those attached to the see of Rome.

After Hamilton's execution the revenues were bestowed on the carl of Morton; but the whole transaction was so palpably shamefaced, that he made a bargain with Jolin Douglas, his own chaplain, a Carmelite friar, to accept the title, to whom he paid, out of the enormous income, the sum of a hundred a year. Douglas was aged and infirm, and held other offices besides, one of which was provost of the new college. He was elected titular-that is, he had the title without the consecration.

To him succeeded Patrick Adamson, minister of Paisley, raised to the archbishopric, but, as it would appear, never consecrated. This prelate was declared by the assembly to have forfeited his office: he fell a victim to want and disease; and his last days were rendered miserable by the efforts made to induce him to renounce his adherence to episcopacy. "He was," says Keith, "a person of good literature, and had many contests about episcopacy, and the order of bishops, with the presbyterian brethren and their assemblies. He was a person well learned, and an excellent preacher."

George Gladstanes, bishop of Caithness, was next translated to the see, A.D. 1606, though not consecrated until A.D. 1608. "He was a man," says Spottiswood, "of good learning, ready utterance, and great invention; but of an easy nature, and induced by those he trusted to do many things hurtful to the see, especially in leasing the titles to his benefice for many years to come, esteeming that by this means he should purchase the love and friendship of men; whereas, there is no sure friendship but that which is joined with respect; and to the preserving of this, nothing conduceth more than a wise and prudent administration of the church's rents wherewith they are entrusted. He left behind him in writing a declaration of his judgment touching matters the controverted in the church, professing that he had accepted the episcopal function upon good

• The following is a curious statement of his expences while there, and quoted from the "Monthly Magazine," July, 1816"For the bishop's own daily expence

One servant to attend him ........
One boy to attend him likewise....
A chaplain to say mass to him daily

+ See Church of England Magazine, vol. xv. p. 340.

£ s. d. 006 005 0 0 0 0014