been enabled to meet death in every shape, whether in the appalling terrors of martyrdom, or in the lingering progress of disease and decay, not only with composure, but with joy and triumph; knowing and feeling that God was with them, in all the senses above mentioned; with them, by sharing their nature, and thus sympathising in their every sorrow; with them, as employing all his divine perfections on their side; with them, in the sweet tokens of his special presence, which, in their hour of need, he most richly bestows.

To creatures such as we are, helpless, exposed to danger on every side, and entirely dependent upon God, what question can possibly be so interesting and momentous as, "Whether God be on our side, or against us? If God be for us, who can be against us?" and if God be against us, who can be for us? Multitudes, it is feared, give themselves little concern regarding this question, and take it as a thing of course that God is on their side, because God has assumed their nature. It is a blessed truth indeed that by the incarnation, sufferings, death, resurrection, and ascension, of the Son of God in our nature, every man living has the strongest possible warrant to come to God for salvation, and the strongest possible assurance of God's willingness to be on his side; but, alas, it does not follow as a thing of course that God is on his side; on the contrary, all this may only serve to deepen his condemnation.

How, then, can we ascertain our own state with regard to this solemn question? Two tests whereby to ascertain it naturally arise out of what has been said: 1st, We may know that God is on our side, if we are on his side; 2d, We may know it by the value we set upon his presence.

First, Are we on God's side? Many think it enough if they do not oppose the cause of God, and flatter themselves that they are occupying a safe neutral position. Fully engrossed by their own concerns, and those of the world, they have neither time nor inclination to take part in the great contest that is carrying on between the hosts of God and those of Satan. But do men act thus in regard to contests of another kind? When their country is invaded by a hostile nation, or when civil dissensions break out within their own land, do they think it enough not to join the ranks of the enemy? Although all cannot bear arms as trained warriors, are not the hearts of all engaged on one side or the other, and the hands of all ready, as occasion offers, to advance that cause to which they are attached? Does not every individual so identify his own cause with that of his confederates as to rejoice in every instance of their success, and mourn over every occasion of their defeat, as though it affected his private and personal interests? In every contest between men, indeed, there must be a large mixture of error on each side; and a conscientious mind may often be forced to remain neutral, and a Christian will ardently desire their peaceful termination; but in the contest between heaven and hell, between holiness and sin, between God and the

devil, neutrality would be criminal, were it possible. We say, were it possible; for, in fact, it is not so. There is no individual who has not some influence in the diffusion either of good or evil; and the more moral and amiable we are, while destitute of a vital principle of godliness, the deeper injury we do to the cause of the Gospel, by leading men to believe they

can be virtuous and happy " without God in the world." And although we may not have it in our power to engage in active services for the cause of Immanuel, we may yet discover in cur minds such a deep interest in that cause as shall assure us that we are on his side. For instance, we shall grieve for the declensions of the Church, long for her revival, joyfully hail any symptoms of returning zeal and purity in her members, and anxiously watch over her interests, as though they were our own. We shall be

grieved for the affliction of Joseph (Amos, vi. 6), and prefer Jerusalem above our chief joy (Ps. cxxxvii. 6). And if such be our secret emotions, we shall find some means, however small, of proving them in action. It is one of the features of the present age, that it confounds these two opposite sides, so that it is often impossible to discover to which of them men belong. Perhaps the days may not be far distant when the cry shall be made, "Who is on the Lord's side-who?" and when adherence to that side shall require more than the passive acquiescence, the calm neutrality, with which professed Christians at present content themselves. If these days should come in our time, O, may we be found on the Lord's side, though it be with the loss of all things!"

But, secondly, we are to test the Lord's being on our side by inquiring in what estimation we hold his presence. It is one mark of an unrenewed state, that we secretly say to God, "Depart from us, for we desire not the knowledge of thy ways:" but after we have tasted that the Lord is gracious, our continual cry is, "O, when wilt thou come unto me?" "Lord, lift thou up the light of thy countenance upon me." We henceforth value his manifested presence above all earthly joys, and mourn his absence more than all earthly griefs; at least, it betrays a very low state of grace when this is not the case. If, then, it be our chief delight to enjoy such glimpses of God's blessed countenance as our present state permits, we need not fear that he will hereafter gather our souls with the bloodthirsty, but may joyfully look forward to sceing the King in his beauty, without a cloud between, in the land that is very far off, and being ever with the Lord.

Finally, let it be our most earnest desire and prayer for ourselves, and all belonging to us, that "the Lord Jesus may be with our spirit;" for it is only through" the grace of the Lord Jesus Christ" that we can enjoy "the love of God, and the communion of the Holy Ghost."

THOUGHTS IN SOLITUDE.

BY JOSEPH FEARN.

No. II.-Simon the Cyrenian.

In my last paper I attempted to shew that the season of retirement was eminently fitted for the right contemplation of divine things; and I think I should be doing dishonour to those who habitually peruse these pages, were I to doubt that, as many an eye glanced over my essay, many a heart responded to its sentiments. I verily rejoice in the persuasion, that many have found the promise of the Saviour fulfilled in their experience: Thy Father, which seeth in secret, himself shall reward thee openly."

Having made these introductory observations, it will be my aim, in the remainder of this series, to present to the reader what has from time to time furnished delightful and profitable material for the writer's meditations, when, away from the tumult and din of this holy religion, or dwelt on some interesting incident in dissipating world, I have pondered the truths of our the Scripture histories. In reading the account of our great Redeemer's sufferings and death, I was much struck with the introduction of the individual into the narrative, whose name stands at the head of this paper. We hear but little of Simon; the statements of the three evangelists are concurrent respecting him; each mention him with great brevity, particularly St. Matthew, who merely styles him, "a man of Cyrene,

Simon by name;" St. Luke is almost as brief; St. Mark is somewhat more particular in his sketch of him, calling him, "the father of Alexander and Rufus:" but one and all agree in the narration of what he did on that memorable day, when He who was the "eternal Son of the Father poured out his soul unto death.".

If I might make my choice of these three statements, I should be inclined to select St. Luke's for my preference: "And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus." O, how I feel, when I read the words, "as they led him away!" Methinks I see Him, who was "holy, harmless, and undefiled," arraigned as a malefactor at the bar of Pilate, and then taken to the place of crucifixion, without resistance on his part, when he could have commanded legions of angels to descend to his relief; yet he quietly went forth to finish the work which had been given him to do, and then was fulfilled the saying of Esaias the prophet: "He was led as a lamb to the slaughter; and as a sheep before her shearers is dumb, so he openeth not his mouth." Yes, they led him away, clad in the scarlet robe, crowned with the pointed thorns, and holding the reedy sceptre; and he turned not back, but on he went to the mountain of Calvary, to shed his precious blood for a world of rebels, who else would have perished without mercy. And now appears the man of Cyrene, and the cruel and relentless Jews seize him, and force him to bear the cross after Jesus. Then Jesus bore it first, St. John saith: "And he, bearing his cross, went forth into a place called the place of a skull." His exhausted frame then was wearied with the terrible exertion; and it would seem that Simon was compelled to ease him of the load, and bear it to the place where the Son of God was to be crucified. But having done this, his part was done; it was the "Man of Nazareth," not the 66 man of Cyrene," who was to be shortly stretched upon that fatal wood; it was "the Brightness of his Father's glory," that had veiled himself in a mantle of flesh, and was about to be made "an offering for sin ;" it was not the blood of a mere mortal that was about to be shed-that could never placate Divine justice; but it was the blood of the "Only-begotten of the Lord," "the everlasting. Son of the Father;" that blood was sufficient to ransom the whole world, and win back the long-lost favour of an offended God; "the blood of Jesus Christ, his Son, cleanseth from all sin." Ought we not to retire from such a scene as the death of our Redeemer full of contrition and sorrow for sin, and full of gratitude for the atonement made upon the accursed tree? What are the practical results accruing from the cursory glance at this little incident respecting Simon the Cyrenian ?-Why, the question should suggest itself immediately to our minds, if we are really the disciples of Christ: Have I ever borne the cross after Jesus? Have I taken heed to his solemn declaration, "if any man will come after me, let him deny himself, and take up his cross, and follow me?" We read that this man of Cyrene was " pelled to bear his cross;" do we murmur and rebel at any of the trials we are called to endure for the sake of the Saviour of our immortal souls? Do we take up

com

the cross as though we were forced to do so; and do we say, with one of old, "This is a grief, but I must bear it?" If this is the case with any of my readers, I cannot but entertain the fear that they are not the true followers of the Lamb, the real disciples of Him who voluntarily and cheerfully laid down his life for their eternal salvation. Let, then, the writer say, in conclusion," He that taketh not up his cross, cannot be his disciple." Let these awful words continually sound in their ears, and impress their hearts; and in place of reluctantly bearing the cross, for the sake of Him who died thereon in unparalleled anguish, let them adopt the language of Paul the aged, and say, "God forbid that I should glory, save in the cross of our Lord Jesus Christ." Happy they who, like Simon the Cyrenian, are privileged to bear the cross after Jesus, because when the season of suffering is finished, they shall drop the heavy load at the end of their journey, and entering into the many mansions prepared for them by their Lord and Master, shall have a sparkling crown of fadeless glory placed upon their immortal brows, which crown they shall cast at the feet of the Redeemer.

rest.

TINNEVELLY.*

TINNEVELLY (properly Tirunelveli) is a province of some celebrity near Cape Comorin, and is considered one of the holy countries in the South of India, called Detchinadesam. It lies between 7° 57' and 9° 51′ of north latitude. In times of remote antiquity this province formed part of the great Pandian dynasty, the capital of which was Madura, and it was divided into principalities and states denominated Nauds, governed by a race of Cshettrie princes, whose designation was Maha Chackrawarti Pandy Rajah: their government was monarchical and despotic; each state possessing an internal government independent of the The succession was hereditary. Their sway continued till the fourteenth century, when their dominion was subverted by a Mahomedan invasion from the north; and governors were henceforth delegated by the Delhi sovereigns,† to whom the country became tributary for forty-eight years. Their dominion again was overthrown by the Rajah of Mysore, whose administration in the Pandy kingdom continued till about the year 1404 A D., when a Gentoo family in the service of the Maha rayer, in the Annagundi province, acquired the government of the Madura kingdom, and enjoyed it nearly 260 years. This family was succeeded by the ancestors of the celebrated Trimulnaigue, known by the name of Kurtakle; who frequently became independent, in consequence of the convulsions in the supreme government. Trimulnaigue, the last of the Gentoo kings, died, after a long and prosperous reign, in the year 1666. The government of these countries in 1738 was assumed by the Nabob of Arcot; until it was transferred by a treaty in the year 1801 A.D. to the Honourable Company during the collectorship of Stephen Rumbold Lushington, Esq. (afterwards governor of Madras), then collector of the Pishcush Pollams in Tinnevelly, Ramnad, and Manapar.

Tinnevelly, in conjunction with the countries of Madura proper, Dindigul, South Coimbatoor, Trichinopoly, and those of the great and lesser Maravers of Ramnad, and Shevagunga, and the Zemindaries comprehended in the above-mentioned districts, forms one Hindu geographical division of the Pandian kingdom. The boundary is defined by the ancients to be fifty

Extracted from the second volume of "The South India Christian Repository." Madras: printed by C. Sampie; London, Nisbet and Co.

+ Under the Delhi sovereigns from 1324 to 1372, A.D.

six kadums (equal to 560 English miles) in circumference.

The following were the principal sea-port towns of the great Pandian empire, commencing from Kotiepallanam and Minbeshel in Tanjore of the Choli Rajah's dynasty,Sundripandi pattanam, Vuttanam, Tondi, Devipattanam, Attancurie, Tonitorei (Pamben in Ramaseram Island), Mootoopettei, Keelacurrie, and Veimbar in Ramnad, now under the collectorate of Madura: Vypar; Tutugudi; Kayalappattanam; Tiruchendur; Manapadie; and Cape Comorin in Tirunelveli and these are separated from Ceylon by the gulf of Manaar. The most remarkable entrances or passes across the great chain of woody mountains defining the western boundary of the Pandian empire common to the other dynasty pertaining to Sharen, are as follows:-Annimalli pass, on the limits between South Coimbatoor and Cochin; Tallamali, Vullackeipara, or Choureymalli passes (these are on the limits between Dindigul and Travancore): Atchinkovil pass, Arriankovil pass, and the Kotatapillei pass, Shurimutian pass, Arrumbullie pass, and Kotteicurravasselt to Cape Comorin, are on the limits between Tinnevelly and Travancore. To the north, the boundary is defined partly by the rivers Noyel and Agundei Caveri, and by the Vellar; the latter at present divides the Arcot collectorate from Trichinopoly.

This fertile region, by the splendid monuments of its former grandeur, viz. religious structures, tanks, reservoirs, canals, annicuts, &c. &c., and other charitable foundations, still affords a very just idea of the former prosperity of the agriculturists, and of the opulence of the government. The primitive manners and customs of the mass of the population are preserved in great purity in Tinnevelly and the adjacent districts.

The Silla Sassanams, or inscriptions, are very numerous in Tinnevelly; they are found inscribed on granite walls without and within the cincture of the temples, containing memorials of gifts and privileges bestowed on religious institutions, being either grants of land, or other offerings to the pagoda and its establishment of Bramins, styled "Durmasanam" by the ancient rulers. Their title and dignity, as here recorded is, Teru-Bonichacrau-wartie, Maha Pandian Rajah. In those very ancient times they made no specification of dates except the aundu,‡ the year of such a one's reign, the day of the week, the age of the moon, the name of the periodical constellation, together with the auspicious indications of the celestial bodies; and the preamble contains an ostentatious description of the titles, valour, and dignities of the donor; setting forth his excellence, power, and influence in very hyperbolical language. The Sassanams are generally found to be written in the vernacular language of the country, the old Tamil; several have a mixture of Sanscrit, and some few of Mallayalum: some are defaced by time, but many are intelligible and in a well-known character. Several copies were transmitted to Calcutta to Colonel M'Kenzie.

In that division of the Southern Carnatic denominated the Pandian dynasty, the lapse of centuries appears scarcely to have made any change in the habits and peculiarities of the Hindoos, either in their civil condition or religion.

The Tamil is the vernacular language, and this differs materially from that spoken north of the Colleroon river. The Telugu, a language of the northern countries, is spoken chiefly by the Bramins, Gentoos, Kummawars, Reddies, and Totiars; those who speak this language are supposed to be a people that emigrated

A kadum is equal to 7% Malabar miles, or 10 English miles. A gate-way is built on the lines, which forms an entrance into Travancore, and a road leads to Cape Comorin; an Havildar's guard of the Rannee's sepoys is usually stationed here to afford protection to the Choukeydars, as well as to prevent smuggling.

[The aundoo is generally considered to be the year of the era commencing with the founding of Quilon (properly Collam), we are now in the 1013th year of it.]

in remote times from the northward, and consequently this language marks a different origin from that of the Pandy aborigines. The Bramins generally have their sacred writings in the Telugu language, much mixed with Sanscrit; and they consider Tamil Shavuddies, or cadjan books, to be of an inferior description, unworthy of preservation or of being held sacred. The provin cial accounts of the Talook Cacheree, and Huzzoor establishments are drawn up in the Mahratta language, which appears to have been recently introduced into the several collectorates. The real Mahomedans are comparatively few in proportion to the Lubbays; among the latter, the vernacular language of the country principally prevails.

Tinnevelly is distinguished by the number and variety of its places of worship. It contains (including the Zemindaries) 2783 Siva, Vishnu, and other notable temples; of which forty-two are considered peculiarly holy. Besides, there are 9799 sundry petty kovils of male and female deities; and 513 Mahomedan places of worship. The inferior order of religious edifices pertaining to the lower classes of the Sudra tribe and predial slaves, &c., contains 1286 Shanar and Elaven kovils; and 972 Puller and Parriar places of worship. Out of 45 Protestant churches and chapels formerly existing in the time of the Reverend C. F. Swartz, there are only 25 churches and chapels at present remaining, the largest of which is at Palamcottah, built by a Braminy woman, a proselyte of the Rev. Mr. Swartz. Several catechists were ordained in the year 1810 at Tanjore as native priests, one of whom, by name Vissuvasenaden, had the charge of a congregation in the Tinnevelly province. He resided at Valladdy, in the Arhwar Tirunagarie district, in the very midst of idolatry, and occasionally went about the villages teaching and preaching to the pagans; he made upwards of 300 converts during his residence in that district. His Christian meekness and piety commanded the love of his converts, as well as the respect of the pagans and Mahomedans; but a sensible less has been sustained by the mission by the number of churches that have fallen to decay. There are 141 Roman Catholic churches and chapels, under the Bishop of Cochin; of these Vuddakankolum, a village in the Kalakadu Talook, S. by W. 331 miles of Tinnevelly, is the residence of the principal vicar of that district.

Division of sects.-Devotees of Shiva, 603,033; devotees of Vishnu, 113,676; Mahomedans, 49,211; Protestants, 3320; Roman Catholics, 19,500; total amount of population, 788,740.

In the times of the three ancient dynasties, Sheran, Sholan, Pandian, in the South of India, many buildings were erected for religious uses; the most ancient of them are probably from 800 to 1000 years old. Of the religious edifices there are several distinguished by huge pyramids of solid and durable workmanship. The form of temples both ancient and modern is always the same; the Hindus are well known to be attached to the customs of their ancestors, and they appear not to have departed from the style of their public edifices. The gate of entrance to their pagodas generally fronts to the east (with very few exceptions, in which it fronts the south and west); and the pyramidical spire is usually from 70 to 150 feet high. The pagodas of the first order contain three courts before approaching the residence of the deity, and the whole is encompassed by a high granite wall from 500 to 900 feet or more in length; and its precincts contain a variety of other buildings dedicated to minor tutelar deities.

Some of the most extensive remains of antiquity in this province are those at Tinnevelly, Tachanalur, Suttamalli, Manur, Srivikuntum, Azwar-Terunagari, Teruchendur, Nanganacheri, Tirrukkurrungudi, Seranmahadevi, Teruppdeimarudur, Attalnalur, Brahmadesam, Ambasamudrum, Manarkovil, Pappanassam,

Tenkase, Tirukuttalum, Sankaranayinarkovil, Shatur, Pasuvantanay, Devidanam, Daragapuram, Kallugumalli, Srivilliputur, Sivakasi, and Tiruttangal.

Besides the monuments before enumerated, there are several other religious edifices founded by private individuals; of these, some are endowed with perpetual revenues, and others supported by annual or occasional voluntary contributions; the expenses of the idolatrous worship of the Hindus are very considerable. The temples in Tinnevelly and its adjacent districts, have originally enjoyed, by the sanction and influence of the native government, extensive endowments of land, exempted from all taxation; every pagoda, great or small, has its resources for defraying the expenses of the establishment, and its religious ceremonies; each also has its own votaries and devotees, who bestow considerable offerings in money, jewels, cattle, provision, and other articles, which are usually divided amongst the functionaries of the temple. But since the assumption of the pagoda lands in July 1812, during Mr. Lushington's collectorship, each pagoda receives an adequate compensation in ready money and Manniams.

A sect is known in the southern provinces whose tenets and conduct excite some curiosity. The original leader was Timmapiengar, a native of Sukulapuram near Delhi, who, it is said, made a tour to Madura during the government of the Kurtacles, in the reign of Mútú Alagherrinaick (1667), of the family of the celebrated Tirmanaick, disseminating his doctrines of the system of the Ettalluttuvedam and Saktipujah of the Perria Perattiar. The followers of these mysterious rites honour the goddess by nocturnal orgies, conducted principally by a Gentoo Vassari. The anniversaries are celebrated in two places in Tinnevelly; the one on the 18th day of Chettri, corresponding to the 29th of April, at Chettiapett, in the Panchamal Talook; and the other on the 5th day of Tye, corresponding to the 16th January, at Kallugumalli in the Ettiapuram Zemindary. It is not a little remarkable that on these two festivals the devotees appear not to regard pollution, nor any acts of defilement, which on ordinary occasions would excite abhorrence. They eat and drink indiscriminately, without any regard to the accustomed usages of caste, and indeed all distinctions of caste are abolished, and the Parriar is as welcome as the Bramin, and they partake of the same morsel and drink out of the same vessel in succession. Transgressions of the most abominable kind are considered a particular moral excellence. The devotees of this sect make large offerings to the priest on these occasions.

Shiva and Vishnu are the principal deities worshipped in the southern provinces, and these are known by numerous appellations, the former by 1008, and the latter by 108 names. Brahma, though he ranks the first among the Hindu deities, has neither temple, worship, nor followers in this province. The god Shiva, is known principally by a few names, viz. Parameishuwara, Sadasiva, Iswara or Esuren, Subrahmanniar, Rudra Lingam; and the Lingam is the ordinary symbol of that deity. Some of the principal names of the god Vishnu, who is generally styled Permal, will be found below; his followers imprint on their forehead the mark of the Nama, viz. three perpendicular lines, as a symbol of their devotion.

Vignaswara, known to Europeans by the name of the elephant-headed deity, and also familiar by a few other names, as Puliyar, Ganesa, Vinoyaka, is seen more frequently than any other deity; several of their idols have small temples, whilst others are found under a tree-some are kept on a platform raised round a tree; Puliyars are seen in Muntapums or Choultries, in places of public resort, in Tamil schools, in fortifications, within and without; by the side of streams, Permal, Nama, Faroyana, Govinda, Krishna, Tiruvenkedi

baddi.

tanks, annicuts, avenues; and in fact in all frequented places. This idol has a bandycoot for his vehicle, and receives the first worship in all public ceremonies, being presented with cocoa-nuts, sandal, and flowers.

The inferior divinities, Murda Appen, Piddari, Kali, Sattan, Marriammin, Buddrakali, are also very numerous, and are principally venerated among the Sudra and lower classes. But there are, however, some of them at whose ceremonies Bramins preside. The temples consecrated to these deities are of the most common description, consisting of sheds with tiled and thatched roofs, and some open places, where there are some earthenware figures of horses, bulls, &c. &c.

Pei-kovils, or devils' temples, are so called in Tinnevelly from being dedicated to the worship of demons; each division of a caste, in a village or family, has its own particular Pei-kovil. These structures are nothing more than solitary pyramids, built of mud, from 4 to 6 feet high; some are whitewashed with chunam, and others are besmeared with cow-dung; at these shrines propitiatory sacrifices and oblations are offered to defend them from all the evils which might arise from their neighbours or their enemies. The inhabitants also confer particular honours on certain trees, the principal of which are Allimaram, Aruli, Arshamaram, Vepamaram, Murdamaram. Beside these is a prickly shrub (Vannimaram), which grows like an umbrella; the offerings made to it consist in sticking rags on its branches.

The monuments of widows who have devoted themselves on the funeral pile of their deceased husbands are not uncommon. This horrid rite seems, with a few exceptions, scarcely to have been perpetrated within the last twenty years in this province and its neighbouring districts; and there now remain, from the numerous monuments of antiquity, 702 only that have been given in the provincial accounts of the Zemindaries; one-half of which appear to be of very ancient date. These monuments have external homage paid to them. This barbarous rite of self-immolation does not exist in Travancore, nor will that government sanction any practice foreign to their religious usages, nor permit any woman to burn, with or without the body of her husband, within the territories of Travancore or Cochin. For instance, a suttee was to have been performed at Quilon in the year 1818 (another MS. says November 1817), by a Gentoo woman, on the funeral pile of her deceased husband (late a sepoy of the 2d battalion 5th regiment N. I.). The Ranee of Travancore was solicited to sanction a custom which was said to be generally customary throughout India, and that the unfortunate woman might be permitted to destroy herself, as there could be no immorality in the action. The Ranee remonstrated, and saved the deluded woman by urging the British resident (then Colonel Munro) not to suffer any human sacrifice to be committed within the limits of her country. There is another caste of people, styled "Cottah Veltallers," whose women live in seclusion, and are never permitted to perform this practice of self-immolation on the funeral pile of their deceased husbands. The Cottah Vellallars are of a respectable Sudra origin; they reside at Sriveikuntum within a high mud-wall, situated on the left bank of the Taumbrapurney river, 13 miles S.E. of Palamcottah; within these bulwarks no males of whatever caste or persuasion are permitted to enter; their women are not allowed to come out this prohibition stands good to the present day. A widow, after the death of her husband, must live confined, so as to let her body become emaciated by abstaining from every sort of comfort or luxury, and she must only live on rice and water, or herbs and roots: and besides, she must abstain from chewing betel, washing her head, or changing her clothes. It is said that a widow, leading this mortified life, seldom or never survives her

deceased husband more than three or four months, or at the utmost six.

These edifices are very humerous, and although almost useless as to any real benefit, the erection of them is considered one of the most honourable and meritorious works that a rich Hindu can perform. The Hindus generally undertake such works from

motives of ostentation rather than real benevolence. In fact, these buildings are more generally appropriated to their domestic establishments than for the accommodation of travellers.

[To be concluded in the next Number.]

ON THE SEVERAL POINTS OF RESEMBLANCE BETWEEN THE CHURCH OF ENGLAND AND THE PRIMITIVE CHURCH OF CHRIST:

A Sermon,*

BY THE REV. W. M. HARTE, Minister of St. Mary's Chapel, Barbadoes, and Examining Chaplain to the Lord Bishop of the Diocese.

MATT. xvi. 18.

"Upon this rock I will build my Church, and the

gates of hell shall not prevail against it." THESE words are not less remarkable for the declaration which they contain, and the promise which they convey, than for the practical uses to which they may be applied. The occasion on which they were spoken is a remarkable one in the history of our Lord. He had wrought many miracles: he had delivered many discourses: but he seems to have not yet demanded from his apostles a confession of their faith in him, or their recognition of his divine character. The time had now arrived when it was necessary that this should be done. Accordingly, he put the question to them, first, concerning the opinion entertained of him among his countrymen. This was followed by his desiring them to explain their own sentiments. "Whom say ye that I am?" The answer to the question was given by St. Peter, with that promptitude and decision which marked the character of the apostle, however inconsistent such qualities of the mind may appear to be with the timidity and irresolution displayed by him on several occasions. "Simon Peter answered and said, Thou art the Christ, the Son of the living God." Whether this declaration was made by St. Peter for himself singly, or in behalf of the other apostles, also seems doubtful. The plain interpretation of the passage would induce us to suppose that it was his own individual confession-a confession founded on the acknowledged facts of his Lord's history, and willingly made by a follower of no ordinary zeal and sincerity. The benediction which it received from our Saviour was, however, confined to the individual. "Jesus answered and said unto him,

• Preached at the Cathedral and Parish Church of St. Michael, Bridge-town, Barbadoes, at an ordination of priests and deacons.

Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father, which is in heaven." And he proceeds to identify the blessing with the person who had thus nobly deserved it, if the epithet of desert can be applied to any human act, however seemingly praiseworthy. "And I say also unto thee,' continues our Lord, "that thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it." The original word, from which the name is derived, literally means a rock; but it is uncertain whether our Lord meant to say that he would build his Church on the individual thus designated, or on the confession of faith thus rewarded. If on the individual, it distinctly foretells the fact of Peter being the instrument through whom the Church was opened both to Jew and Gentile: if on the confession of faith, which I think the more probable interpretation, it means that a recognition of our Saviour's divine character is the fundamental doctrine of our religion. But however this part of the passage may be interpreted, no doubt can remain on the consoling promise contained in the latter part of it: the gates of hell shall not prevail against the Church of Christ. The durability of its foundation, the magnitude of its superstructure, the neverfailing presence and protection of its Founder, forbid any fears with respect to its permanence. It is founded indeed on a rock: and, to borrow the well-known illustration of our Lord on a different occasion, the rain may descend and the floods come, and the winds blow and beat upon it, because it is thus strongly and securely founded.

But although the promise was originally made, and has always been observed in respect to the universal Church of Christ, yet it may be said that the same promise is not given to particular Churches. One Church, namely, that of Ephesus, lost its candlestick, according to the prediction in the Revelation, because it repented not. The Church of Laodicea is no more, because it was lukewarm, and knew not its own poverty and blindness. The remainder of the Churches of Asia, with the exception perhaps of that of Philadelphia, have all declined in outward splendour and prosperity; leaving an instructive warning to all particular Churches to be zealous and repent, and not fall from their first works. "He that hath an ear," saith St. John, " let him hear what the Spirit saith unto the Churches" (Rev. ii. 29).

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All particular Churches, therefore, possess a certain standard, according to which they may cherish the hope, each of its own security and permanence. They know the sure promise of their Lord with respect to his uni