His lines on "the Picture of Death" are very striking. They cannot be read without thoughts which quell the heart of the strong man, but make the weakest believer rejoice with unspeakable joy, that there is laid up for him in the heavens a crown of glory that fadeth not away. "Before my face the picture hangs, That daily should put me in mind But yet, alas, full little I Do think thereon that I must die. I often look upon a face Most ugly, grisly, bare, and thin; I often view the hollow place, Where eyes and nose have sometimes been: I see the bones across that lie, Yet little think that I must die. The gown which I do use to wear, The knife wherewith I cut my meat, Which is my only usual seat,- My ancestors are turned to clay, And many of my mates are gone; My youngers daily drop away, And can I hope to 'scape alone? If none can 'scape death's dreadful dart; If rich and poor his beck obey; If strong, if wise, if all, do smart, Then I to 'scape shall have no way. O grant me grace, O God, that I My life may mend, sitht I must die!" I think that much of the pleasure derived from reading the above poem may be attributed to the conviction produced on the mind of the reader, that the sentiments expressed were really those of the author. There is a simple sincerity and earnestness in every line, which furnish internal evidence that the feelings were neither fabricated for the occasion, nor forced upon the author by some refractory rhyme. The works of Barnes, Constable, and Francis Davison, though almost wholly unknown to modern readers, contain many passages of great beauty. I know few more exquisite paraphrases of Scripture than a version of the 86th Psalm by Davison. "Save my soul, which thou didst cherish Until now, now like to perish; Save thy servant, that hath none Help nor hope but thee alone. After thy sweet, wonted fashion, Send, O send, relieving gladness Let thine ears, which long have tarried • These stanzas have been attributed (I know not on what foundation) to Simon Wastell, author of " Microbiblion." They were published among Southwell's poems in 1595. ti. e. since. For Thou, darter of dread thunders, Teach my dulness-guide my blindness; In knots to be loosed never Mighty men, with malice endless, Force and fraud to ruin me. But thy might their malice passes, Thy kind look no more deny me, O give me, thy slave, at length Easing aid or bearing strength! And some gracious token shew me, That my foes, that watch t' o'erthrow me, May be blamed, and vex'd to see Thee to help and comfort me." The Sir Walter Raleigh is the author of some sweet hymns, which evidence, from the sincerity and repentance breathing through every line, how different the feelings of his more mature years were to the sceptical and irreligious creed of his youth. Bible, which was his sole companion in prison, contains an expression, written the evening before his execution, of the full confidence which he placed in the death, mediation, and intercession of our Saviour. The following hymn is truly beautiful : "Rise, O my soul, with thy desires to heaven; And let vain thoughts no more thy thoughts abuse; So live thy better, let thy worse thoughts die. On which thy Saviour and thy sin did die; To thee, O Jesu! I direct my eyes; To thee my hands, to thee my humble knees; To thee my heart shall offer sacrifice: To thee my thoughts, who my thoughts only sees; To thee myself, myself and all, I give, To thee I die, to thee I only live." Would that he whose feeble hand pens these lineswould that every reader of this periodical could say, "To thee myself, myself and all, I give; To thee I die, to thee I only live!" There is an inexpressible something in the following lines, which makes the "heart to leap for very gladness:" "Among the Harleian MSS., 6930, is a version of selected psalms by Francis and Christopher Davison, W. Bagnall, Richard Gipps, and J. Bryan. The MS. extends to 113 pages. Francis Davison, who is the principal contributor, has prefixed an introduction to the translation."-Willmott. THESE words set before us life and death, and both of them eternal: it is of the first importance that they should be clearly understood, in order that we may know what will be our future portion. "It is a question,' "It is a question," says an old divine," that all should seriously put to themselves, Shall I be saved, or shall I be lost? If there be a spark of conscience left when sick or dying, they will then put it with anxious and trembling hearts, O my poor soul, whither art thou going?" Is it not then better, my brethren, to put this momentous question now, whilst there is yet time and opportunity to correct your error, if you have hitherto been wrong? Perhaps there is not a verse in the Bible that will sooner determine it than our text: live after the flesh, ye shall die; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live." We will, therefore, in dependence upon the Holy Spirit's teaching and blessing, endeavour to open these words under two plain heads, viz. "If ye I. If sin live in us, we must die eternally. II. If sin die in us, we shall live eternally. I. And, first, if sin live in us, we shall die, i. c. if it reign and rule in us: "if we live after the flesh we shall die." By the flesh we are to understand human nature in its present fallen state. Man is made up of two parts, body and soul, or flesh and spirit; but man is now called flesh, therefore the spirit is dead to God, and he only lives a fleshly or animal life. So God spake of the wicked world before the flood "And the Lord said, My Spirit shall not always strive with man (Gen. vi. 3), i. e. by the good counsels, pious example, and faithful warnings of Noah, and perhaps others; "for that he also is flesh," i. e. corrupt, carnal, and sensual, sunk in the mire of fleshly lusts. This is still the case of all men before they receive the grace of God; they are flesh. They take their name from that part of them which rules, which is the flesh, and not the spirit; they are wholly engaged by things which concern the body and its sensual delights. Hence the mind itself is called carnal or fleshly: "for to be carnally minded is death, but to be spiritually minded is life and peace." This depraved turn of mind is called flesh; it exerts itself by means of the senses and members of the body; for carnal men, we read, " yield their members servants to uncleanness and to iniquity unto iniquity" (Rom. vi. 19). Now, to live after the flesh, is to obey the dictates and orders of our corrupt nature, to gratify its sinful desires, without regard to the will of God, yea, in direct contradiction to it. And this will appear more plainly, by considering the actions, the words, and the thoughts of a carnal man. Take a view, in the first place, of his actions. Amongst these the apostle mentions "adultery, fornication, uncleanness," &c. These are abominations to which corrupt nature is strongly inclined. The world is full of pollution through lust. In youth especially these sins are predominant; and, to use the apostle's words, "it is a shame even to speak of the things that are done in secret." And however lightly the sins of uncleanness may be thought of in general, the Scriptures assure us, that those which do such things "God will judge." Drunkenness is another work of the flesh. Fools make a mock of this sin also; but St. Paul declares (1 Cor. vi. 10), that "drunkards shall not inherit the kingdom of God." It is very common for people to promise themselves security in this sin, and to say, "I shall have peace, though I walk in the imagination of my heart to add drunkenness to thirst;" but what says God?" The Lord will not spare him, but the anger of the Lord and his jealousy shall smoke against that man" (Deut. xxix. 19, 20). The profane man also lives after the flesh. What can be a plainer proof that a man is without the fear of God, than his daring to set the Most High at defiance, and wantonly and wickedly to take his awful name in vain? The Sabbath-breaker lives after the flesh. He, having no regard to the authority of God, no love to his service, and no care for his own soul, dares to spend the sacred hours of the Lord's day in worldly | nation of their own minds. They are not business, idleness, or pleasure. The conduct perhaps drunkards, swearers, or liars," but of such a man plainly proves that he is indeed still they mind earthly things;" and St. John flesh, and as much a stranger to the life of assures us, that "if we love the world, the God in the soul as the beasts that perish. love of the Father is not in us." No, "let Let no man, then, deceive himself with the dead bury their dead;" but let the Chrisvain words; for "because of these things tian take up his cross and follow his Master. cometh the wrath of God upon the children of disobedience." But it is not only by these grossly immoral actions that men appear to live after the flesh; a man's speech betrayeth him; "out of the abundance of the heart the mouth speaketh." We have already mentioned cursing and swearing. Equally carnal is that "corrupt communication which proceedeth out of the mouth;" that "foolish talking and jesting which is not convenient." O, how the tongue, the boasted glory of man, is debased by evil speaking, lying, and slandering! The apostle (James, iii. 6) says, "the tongue is a fire, a world of iniquity: it defileth the whole body; and it is set on fire of hell." The conversation of carnal men is wholly carnal; they can talk fluently for hours together upon worldly subjects; but let the things of God be introduced, and they are dumb, and cannot find a word for each other upon the great and glorious subjects of eternal life. Doubtless there is a necessary, lawful, and commendable regard to our proper callings and worldly affairs; and there is a lawful enjoyment of worldly comforts; but the evil lies in so loving the world as to make it our portion, our chief good; to love the world more than God, who does not consider himself to be loved sincerely, unless he is loved supremely, "with all our heart, and soul, and strength.' The love of God, and the love of the world, are like the two scales of a balance -as one rises, the other falls. O, let every one ask the question, how it is with him. It is melancholy to think how little place the Almighty God, the precious Redeemer, the Holy Spirit, the care of the soul, and the awful concerns of eternity, have in the hearts of natural men! We mean, by this term, unrenewed, unconverted men. The thoughts of these things are seldom entertained; and when they are, they are not welcome guests, but rather considered as intruders, as burdensome and But, my brethren, we must go a step fur- teazing; and when the mind is by some ther. Solomon says, "As a man thinketh in means forced to regard them, it springs back his heart, so is he" (Prov. xxiii. 7); and again into worldly matters with delight, as a "Out of the heart," said our Lord, "proceed fish into the water, which is its proper eleevil thoughts." A good man may have bad ment. Now, dear brethren, as you love your thoughts; but a bad man, a natural man, can- souls, mark the consequence of living after not have good thoughts. A good man hates the flesh "if ye do so, ye shall die." These vain, wicked, and blasphemous thoughts; but are plain and awful words. "To be carnally a bad man delights in them. It is said of the minded is death." The carnal man is now wicked, "God is not in all his thoughts." dead to God-" dead while he liveth”—“dead He rises in the morning without any thoughts in trespasses and sins;" and "the wages of of Him who has preserved him through the sin is death,"—not only the death of the body, night, refreshed him with rest and sleep, which is the separation of the soul from it, and opened his eyes on the light of another but the death of soul and body too, in their day. He enters upon his business without a everlasting separation from God, who is the thought of Him who blesses both with health fountain of all happiness. "This, the second and means to perform it. He sits down to his death," as it comes after that of the body, is daily meals without bestowing one thought inexpressibly more terrible, and will never upon the bounteous hand that has spread his end in a resurrection to eternal life. At preboard; and rises from it without a breath of sent God exercises great patience and longgratitude or praise and then retires to rest suffering towards his enemies; his sun shines at night again, even like the beast. Hence it and his rain descends upon the just and the is said, in verse 5 of this chapter, "they that unjust: he gives them time, space, and opare after the flesh do mind the things of the portunity for repentance, to which his mercy flesh;" they constantly and habitually con- and goodness ought to lead them. But when sult, pursue, and delight in worldly, sensual, all these have proved in vain, and the man and sinful things. And this may serve to has persisted in his carnal course to the end convince some persons how much they de- of his life, then will God's mercy be clean ceive themselves respecting their true state gone for ever, and he will be favourable no before God. They lay the flattering unction more. And oh, who shall paint the woe that to their souls, that they shall be saved, be falls on that man from whom God departs, cause they are not so wicked as others but and to whom he will say, "Depart from me, they have never noticed the prevailing incli-ye cursed!" Think of this, ye who live in : wilful sin of any kind. See what a fleshly enemy you have within your sinful, carnal hearts. Were it not for this, the enemy without might tempt in vain. Beware of giving way to its dictates; it may seem to be your friend, but indeed it is your bitterest foe, and, Judas-like, kisses only to betray. Flee then those hateful sins which war against the soul; and in your turn declare war against them. This is a just, a needful war; and moreover, it shall be a victorious one; for, says our text, "if ye, through the Spirit, do mortify the deeds of the body, ye shall live." Which leads us to consider, II. If sin die in us, we shall live eternally. Let us inquire what is meant by mortifying sin; by what help we may do it; and the blessed consequence of so doing. To mortify sin, is to put it to death, just as the officers of justice do a felon he is suspected, apprehended, tried, and executed. We must first suspect ourselves and our sins. My brethren, consideration is the first step in religion. He who never suspected he was wrong, may depend on it he is not yet right. We must find out our sins, or "be sure they will find us out." We must determine, by the grace of God, to destroy them, or they will destroy us. The matter must be brought to this issue-you must kill sin, or sin will kill you. But how is this to be done? The word of God informs us. It must be crucified. St. Paul says to the Galatians, "They that are Christ's have crucified the flesh, with its affections and lusts" (Gal. v. 24). The destruction of our sins is compared to the crucifixion of Christ, not only because it is like it, but because it proceeds from it. There is no death of sin but by the death of Christ, by virtue of it, and by interest in it. Crucifixion is a violent and painful death; so is the death of sin. Our sins must not be left to die of themselves. Some, especially old people, think that they have left their sins, when the fact is, their sins have left them; or rather, one kind of sin has left them, to make room for another, more agreeable to the propensity of their age, but still as hateful in the sight of God. Sin must be seized in the height of its health and power, as a thief or murderer who breaks into your house. It may be painful-it is so; for our Lord compares it to cutting off a right hand, or plucking out a right eye; but he says this is better than going to hell with two hands or two eyes. It is hard, my brethren, but it must be done; and, by the grace of God, it may be done. Again, crucifixion is a scandalous death; only the worst of criminals were put to death in this way: so the Christian, who, through the Spirit, mortifies the deeds of the body, puts off the old man of sin, and puts on the Lord Jesus Christ, may expect to be despised as his Saviour was. The world will bear morality, but it hates holiness; for we read, "he that will live godly in Christ Jesus must suffer persecution." Once more, crucifixion is a slow and lingering death. Our Lord was several hours upon the cross alive; and some have been as many days. So sin dies slowly. Mortifying the deeds of the body is a constant act-to be continued as long as we live. The best believer cannot say, sin is dead-St. Paul could not ;-but he can bless God that sin is dying; that it is nailed to the cross; that it has received its mortal wound; and that ere long God will send death to give the finishing stroke, and then he will shout, "Blessed be God, who hath delivered me from this body of sin and death, and given me the victory through Jesus Christ my Lord." But by what help may we do this? Our text says, " through the Spirit." "Without me," said Jesus, "ye can do nothing." The Spirit helps us to mortify sin, by enabling us to discover it, and shewing us its hateful nature; filling our souls with a sincere dislike to it, and a holy determination to destroy He takes away the stony heart, and enables us to mourn for sin-to oppose itto watch and pray against it; and to do what is a great point gained, viz. to shun its first approaches; but more especially by giving us faith in Christ for pardon, righteousness, and strength. In the first verse of this chapter it is said, "there is no condemnation to them that are in Christ Jesus;" and then it follows, "who walk not after the flesh, but after the Spirit." Faith in Christ is the chief instrument in killing sin. Behold the Lamb of God, bleeding and dying, not only to take away the guilt of sin, that it may not condemn, but the power of sin, that it may not prevail. Sin shall not have dominion over thee, humble believer, for thou art not under the law, but under grace. See, flowing from Christ's wounded side, water and blood;-blood to pardon, and water to cleanse. It was the Redeemer's design, as he said, "to destroy the works of the devil;" "to redeem us from all iniquity; and to purify unto himself a peculiar people, zealous of good works." Come, then, by faith to Jesus; tell him of the power of thy sins, and of thy inability to destroy them; plead the fulness that is in him for thy supply; beseech him to subdue them; and leave the matter in his hands: for his grace is sufficient for thee; and his strength shall be perfected in thy weakness. Expect his help; his power and his faithfulness are engaged for thine assistance; and thou shalt not apply or wait in vain. But, remember the promised help of the Spirit does not exclude the use of all the means on our part; the Spirit so works in us as also to work by us; the duty is ours, the grace is his. We must watch and pray, lest we enter into temptation; we must call to mind the obligations we are under, arising from duty and gratitude, from our baptismal and sacramental engagements, the relation we bear to Christ, to the Church, and to the world. We must use with moderation the comforts of life; and, instead of pampering the body, bring it under, and keep it in subjection to the obedience of Christ. Thus doing, Christians, ye shall live; thus go on, and lay hold on eternal life. But, O wilful sinner, remember that the end of your present pursuits is death. Life and death have been now set before you; life, if sin be slain, but death, if sin prevail. Put, then, to your conscience the important question, Am I living after the flesh, or after the Spirit? By this you may determine your present state and future prospects. O, be not in love with death and destruction. Do you love your sins so well as to risk your soul for them? Be wise in time. Set eternal pains against momentary pleasures. The pleasures of sin are but for a season; but the pains of sin are for evermore. Let the time past suffice to have lived to the world, its profits, its pleasures, its lusts. Open your eyes, and behold your danger. Flee from the wrath to come; confess your sins to God; beseech him to pardon them for Christ's sake; and pray for the Holy Spirit to work faith in your heart, and enable you "to mortify the deeds of the body, that you may live." JANSENISM.-No. IV. Destruction of Port-Royal. THE period which succeeded the restoration of PortRoyal, after the bitter persecution already referred to, has been regarded as by far the most illustrious in its annals. Its fame rapidly extended far and wide; it gained increasing reputation for piety and learning; and the number of its inmates was very greatly augmented. Many persons of the highest distinction and fortune built houses near the abbey, that they might enjoy congenial society, and partake in its solemn religious exercises. Such prosperity, as might be supposed, was watched by the Jesuit party with no small jealousy. Every attempt was made to cast odium on the institution, and to cause those connected with it to be viewed with suspicion. The flame of persecution was smothered for a season, only to break out with more impetuous, destructive violence. During eleven years the institution remained unmolested; but, on the death of the Duchesse de Longueville, it was too obvious that the king had, through her influence alone, prevented any injury befalling it. She died in 1679; and in a month after her decease, the enmity of the Jesuits was again openly manifested, and the flame of persecution burst forth anew. The recluses of Port-Royal received immediate orders to quit it; and most of them died in poverty and exile. Anthony Arnaud, the head and leader of the party, fled into Holland in this same year, where he not only escaped injury, but gained a great ascendency in the Netherlands; and the Romish congregations in Holland were much impressed by his ministry and that of his adherents. Jansenist opinions long flourished in these countries. The nuns of Port-Royal were now exposed to many most grievous hardships. They were prevented admitting novices, or receiving pupils,-a certain method of causing the establishment to decay. The house of Port-Royal at Paris, and half their revenues, were taken from them; and at length, after a painful season of trial, the entire destruction of the establishment was fixed upon. M. de Argenson, with 300 archers, took possession of the place. The nuns were seized, and placed in different carriages, each guarded by armed men. They were not even permitted to take leave of each other; but were hurried away, at an inclement season of the year, without having broken their fast. They were conveyed to different monasteries, in which they were to remain prisoners for life. Many of them died, from the brutal treatment which they received, a few days after their removal. The house was now speedily razed to the foundation. A hundred loads of spoils were taken away; and a considerable sum was raised by the neighbouring vil lagers to purchase some little relics. The foundation graves, that there might not remain one vestige to was ploughed up, and the dead taken out of their mark the spot where the abbey had stood, and to rekindle, it might be, the flame of Jansenist zeal and piety. The site where the abbey had stood was long viewed with superstitious reverence. The peasants were wont to assemble there, and to recount the disasters; while they dwelt with melancholy reflection on the kindness and sanctity of the former inmates. Amongst the most eminent advocates of the Jansenist doctrines was Paschasius Quesnel, a priest of the oratory, who may be regarded as their leader after the death of M. Arnaud. He translated the New Testament into French, with numerous annotations, in which the peculiar views of his friends were carefully blended. This work was read with avidity; and the watchful Jesuits lost no time in endeavouring to proscribe its perusal. They induced Louis XIV. to solicit its condemnation at Rome. To this Clement XI. agreed; and in the year 1713, the famous bull Unigenitus, so called from its beginning with the words "Unigenitus Dei Filius," was issued, in which Quesnel's Testament was condemned, and a hundred and one propositions contained in it pronounced heretical. "This bull," says Mosheim, (which is also known by the name of The Constitution,) "gave a favourable turn to the affairs of the Jesuits; but it was highly detrimental to the interests of the Romish Church, as many of the wiser members of that communion candidly acknowledge; for it not only confirmed the Protestants in their separation - by convincing them that the Church of Rome was resolved to adhere obstinately to its ancient superstitions and corruptions, but also offended many of the Roman Catholics, who had no particular attachment to the doctrines of Jansenius, and were only bent on the pursuit of truth and the advancement of piety." The result of this bull was, dissensions and tumults throughout France. Many bishops, with a variety of persons lay and clerical, of the greatest learning and piety, appealed from the bull to a general council. Among the chief opposers was Cardinal Noailles, archbishop of Paris, who made a noble stand against it. Persecutions were the result of this. Many of the recusants, as those were called who appealed to the general council, took refuge with their friends in Holland. The bull was at length made valid by the authority of the parliament, and registered among the laws of the state. Still, however, Jansenism was not |