Schleusner, Lexicon in LXX. et reliquos *Hody, De Bibliorum textibus originainterpretes Græcos.

CREEDS.

Waterland's Critical History of the

King's History of the Apostles' Creed. Athanasian Creed,

The following works are recommended to those persons who wish to read the collected writings of our best Divines.

The works of Jeremy Taylor, Bull,

Waterland, Horbery, Barrow, Paley;

Watson's Theological Tracts; Encheiridion Theologicum.

OUTLINE OF A SERMON FOR ADVENT SUNDAY, ON THE PLAN OF THOSE IN THOMPSON'S PASTORALIA.*

Subject, The advent of our Lord to the destruction of Jerusalem. Text, Mark xii. 9.-"What shall therefore the Lord of the vineyard do? he will come and destroy the husbandmen, and will give the vineyard unto others." Principal word, Xevσerai. Scriptures where the subject is treated at length and expressly, Lev. xxvi.; Deut. xxviii.; Isa. iii. v.; Jer. iv. v. (the writings of this prophet generally illus

* The work on the model of which this sketch is composed contains two outlines of Advent Sermons, one on the first, and the other on the second Advent (as it is commonly called) of Christ. It has therefore been judged more expedient here to treat of another Advent, less frequently adverted to, but noticed in the same work, the destruction of Jerusalem. Our Lord's Advent to his temple was the subject of our last year's sermon.

trate the subject,); Ezek. iv.; Matt. xxi. 33, seqq. xxiv.; Mark xii. 1-9. xiii.; Luke xvii. 20. seqq. xx. 9—16. xxi.; Rom. xi. (Some of the above Scriptures refer not immediately to the conquest of Titus; but they will be found illustrative.)

Texts either parallel or useful for introduction and illustration, Ps. lxxix. 1.; Dan. ix. 27.; Mic. iii. 12.; Matt. xxiii. 88.; Luke xiii. 35.; xix. 43, 44.

State the context.-Occasion and nature of the parable. The Jewish Church and State described under the figure of a vineyard, (See "Pastoralia," Sermons vi. and xiii.) God sends his prophets to excite the "husbandmen" (the members of his Church) to raise 'fruit," (the "fruits" of the Spirit, repentance, holiness, obedience, Gal. v. 22.; Matt. iii. 8.; Rom. vi. 22.; Phil. i. 11.) They insult the message and the messengers. God, therefore, sends his Son. Heb. i. 1, 2. Him they atrociously murder, Acts ii. 23. After this, what could be expected from the divine mercy itself? Jer. v. 9. The vineyard (privileges of adoption) was taken from them and given to others, (the believing Gentiles.) Rom. ix. 30, seqq.

The destruction of Jerusalem, a manifest type of that coming of our Lord, when he shall take vengeance on them that know not God, and obey not his Gospel. It is frequently called his coming, (Scriptures and texts above, also Matt. xvi. 28. John xxi. 22.) and therefore deserves particular consideration at the season when the presence of Christ is especially commemorated by the Church.

As the ruin of Jerusalem leads our reflections to the great judgment, so the condition of Jerusalem aptly represents that of sinners in general.

Let us inquire then how far there exists any resemblance between our case and that of the Jews.

Christians are now the Lord's vineyard. Has not he sent to each of us his " servants "? Has he not appealed to us by

1. Natural conscience? Rom. ii. 15.

2. The same 66

servants" by whom he addressed the Jews; Moses and the prophets in their writings?

3. The influence of his Holy Spirit, bearing witness with his word and in our consciences? John xvi. 8—11.; 1 John v. 6.

Have we brought forth fruit? have we not resisted each of these? And has not God appealed to us at last by

4. His Son, in his Gospel? How often have his commands checked us; how often in the hour of temptation would his Spirit have protected us, and we would not! Luke xiii. 34.

And have we not crucified the Son afresh by sin? Heb. vi. 6. Yet with these convictions we would "seize on the "inheritance " of heaven, as though it was ours, Matt. xxiii. 29-32. But surely we may expect that if we persist in this conduct "he will come and destroy" us with an everlasting destruction, 2 Thess. i. 9.

Let us know in this our day, the things that belong unto our peace! Let us know the time of visitation! Let us, though late, reverse our course, renew our hearts, listen to the messengers whom God still sends to us! For the Lord is not slack, &c. (2 Pet. iii. 9-14.

ROMANISM.

No. II.

WE resume our notes on the "Code Ecclesiastique Français," without further preface or introduction.

The twenty-fourth canon of the Gallican Church defines a heretic to be one who obstinately maintains a tenet which is contrary to Holy Scripture or tradition. He who will not hear the Church, says Art. 379, of the Code (and the Church is defined in 368 to be the body of pastors, who agree, directly or indirectly, in the decision of a particular council or of a pope), is to be regarded, according to the Gospel, as a pagan and a publican; ergo, all heretics are to be punished by excommunication. Ecclesiastical heretics are re-admitted by submitting "à la pénitence que l'Eglise leur imposera." We will see, by and by, what this word "pénitence" means. The "Church" is to decide what opinions are heretical. And Augustine declares, that the greater the authority of kings, the greater is their obligation to preserve ecclesiastical unity, and to repress those who disturb it.

The laws against sacrilege are observed with great strictness: one example will suffice. To profane the sacred vessels is punishable by death, if the profanation takes place either publicly, or when the vessels contain the consecrated wafer (hostie). So also robbery is sacrilege, if it takes place in a building dedicated to the "Catholic" religion. (Loi du Rom. Avril, 1825.) The same offence is capital if it take place in the night; if committed by more than one person; if the thieves bear arms; or if it be done by help of false keys, ladders, or the assumption of authority. (Code Penal, Art. 381.) By the same code, any minister of religion who shall, upon religious matters, hold any correspondence with any foreign power, without having informed, and gained the sanction of the minister for ecclesiastical affairs, is punished by fine and imprisonment. And no association of more than twenty persons may be held for religious worship, under risk of fine and dissolution. Simony is severely punished: and sham titles for orders considered such. Hunting and gambling are prohibited to clergymen; and the punishment in default is deprivation.

The canonical age is twenty-four years; yet this may be dispensed with by the pope! Illegitimate children cannot enter into orders, unless the pope has legitimatised them! The bishop can do this in the case of a prebendary, but not for a curé! The pope also gives dispensations for bigamy!

Induction to a living, and "reading in," are the same as with us, with the addition of kissing the altar.

We come now to more serious matters: in the mention of which there will be something to amuse as well as to instruct, as to the minuteness of ancient regulations.

The Gallican Church holds seven sacraments: we will treat of them in their order.

Of Baptism, we may observe, that it is considered a sacrament of spiritual regeneration, which takes place in the water by virtue of the words of our Saviour in baptizing. The two other baptisms (of which