Ellen I am not at all disappointed, mamma, for I am delighted when I think I can please others.

Mrs. C: I anticipated, my dearest little girl, you would not be; and I hope, too, your brothers are not, for I should wish all my children to delight in good-natured actions.

THE VILLAGE CHURCHMAN'S SABBATH

MEDITATIONS.-No. IX.

"Six days thou shalt work, but on the seventh day thou shalt rest in earing time, and in harvest thou shalt rest.”—Ex. xxxiv. 21.

THERE is neither situation nor occupation which is free from its peculiar trials and disadvantages, nor yet is there any so totally devoid of its attendant benefits, as to prevent a man from selecting it as his course through life. Were the reverse the case, and were there one peculiar avocation devoid of diffi culty and certain of success, all would crowd into this easy path-way, and the more rugged and laborious walks of life would be deserted to the disadvantage of the general interest.

But the God of wisdom has adjusted the balance so evenly, that neither the highest nor the lowest, who conscientiously fulfils the duties of his station, can be without anxiety or trouble; nor is any class totally independent of another. Society, like the body, is not composed of one member, but many; and the eye cannot say unto the hand, "I have no need of thee;" nor again, the head to the feet, "I have no need of you;" but by mutual dependence the various wants of the great community are supplied, and what affords the means of existence to one class, contributes to the necessities, the comforts, or the luxuries of life in another.

Contentment is, in any situation, the main-spring of happiness: the mechanic who pursues his avocation in the close alley of some crowded town may sigh for the fresh air of the country, and fancy that the agricultural labourer is more fortunate who tosses about the scented hay or binds the ripened sheaves, breathing the sweet perfume and rejoicing with the "the joy in harvest ;" but he forgets that the country labourer has to encounter all the changes of the year; he must guide the plough during the cold winds of autumn and spring-tend his flocks amidst the snows and storms of winter, and labour unsheltered under the heat of a summer's sun. A country life has its peculiar advantages. We are brought, as it were,

more immediately into contact with the works of God; we trace His wisdom in the alteration of the seasons, His power in the fertility of the earth, and His goodness in its beauty. Nor are the humbler classes subject to the many temptations which waylay the inhabitants of populous streets; their health is not injured by breathing a noisome atmosphere-their relaxations are more innocent, and they are led to see more plainly that their pursuits depend for success upon a blessing from on high. But yet a country life is not without disappointment and temptation: when all proper care and labour have been bestowed, the crops may fail, seasons vary, and equal expense will not always be repaid by equal profit. Disease, also, may so reduce the stock that the savings of years must be withdrawn to recruit it; and all this must be borne with the consciousness that it has arisen from no fault or negligence of their

own.

Again, the farmer has employments which encroach, in some degree, upon the rest of the Sabbath; and he is thus led into the temptation of increasing those occupations to a greater extent than actual necessity requires. When the weather is changeable or precarious, and a farmer finds his crops of hay or corn are just ready to be carried at the close of a week, is it not trying to leave a stack half finished, or a field of corn half led, during the whole of a glowing Sabbath, and then find the following day so wet as to preclude a continuance of labour? It would seem that the All-wise had foreseen this temptation, and knowing the weakness of our nature, had met it by this special injunction: "Six days thou shalt work, but on the seventh day thou shalt rest, in earing time, and in harvest thou shalt rest."

And there is much for our consideration in that word rest: it does not only mean that we must refrain from labour, but that we must repose with cheerful confidence upon the wisdom of Him who gave the command, and trust with calmness, composure, and tranquillity of spirit to the providence and promises of God. It may be urged, "It is difficult to rest when I see the fruit of my lengthened toil in jeopardy, and know that a little extra exertion would secure my crops beyond the reach of injury; my men do cease from labour; but you cannot expect an anxious mind to enjoy tranquillity." Yes, it is more than difficult, it is impossible for the natural heart thus to rest; but this is also included in the command: for to refrain from bodily toil while the mind hankers after the forbidden employment, to attend the services of God's

house while the heart is fretful and impatient, is not to sanctify the Sabbath by a holy rest.

Such a rest as God requires, can only be found in a heart renewed by the indwelling of His Holy Spirit; for the natural heart "is like the troubled sea when it cannot rest," agitated by every storm which passes over its surface, and_dashing against the barrier which it cannot overthrow. But God never gives a command without promising such gracious assistance as may enable us to fulfil it; and One has walked upon the troubled waters who could say unto them, "Peace, be still;" and, also, to the anxious heart, "Come unto me, all ye that labour and are heavy laden, and I will give you rest.” He has promised to bestow the Holy Spirit upon them that ask him, and it is His peculiar office to pour the oil of peace upon the swelling waves, to brighten them with the reflection of a father's love, and to point and guide us to a haven where there remaineth a rest for the people of God.

The earthly Sabbath is an emblem and, to many, a foretaste of the heavenly one : let us never encroach upon its hallowed hours by unnecessary employments. Our Saviour relaxed the pharisaical strictness which made it a weariness; but he did not abrogate the command which reserves it as the property of the Almighty. There are works of mercy and of necessity; but let us endeavour so to arrange the latter that they shall be performed with as little interruption as possible to our higher and still more imperative duties; and let us pray to meet the Sabbath with a Sabbath spirit, and amidst our wordly anxieties beseech Him, who knoweth the heart with all its weaknesses, to enable us to cast our care upon Him who careth for us. He has promised, that while the world remains, "seed-time and harvest" shall not cease: and if, for a time, anxiety and disappointment be our appointed portion, yet God can, and will, make "all things work together" for the real good of them who truly love him.

Papplewick.

META RILEY.

CHURCH OF ENGLAND SOCIETIES.-No. IX.

THE PRAYER BOOK AND HOMILY SOCIETY.

WHEN the Church of England had been able to cast off the usurped authority which the Church of Rome had gained about the twelfth century over Englishmen, a Book of Homilies, or Sermons, was published in the reign of Edward

VI., which was to be read by the clergy for the instruction of the people. In the reign of Queen Elizabeth a second Book of Homilies was published for the same purpose. Both books "contain a godly and wholesome doctrine" on various important subjects, the titles of which we have in the 35th Article of our Church. A copy of the Book of Homilies was ordered to be kept in every Church. In many of our old Churches are found different editions of the Homilies, and there is no doubt of their being very useful in preserving, from age to age, the scriptural doctrines of the Prayer Book. So highly esteemed were they, that a neat pocket edition of them was published in the year 1687, "for the use of private persons and families." Some copies of this edition may be occasionally met with in old collections of books.

The

It happened, however, about the close of the last, and the beginning of the present, century, that there was a scarcity both of Prayer Books and Homilies, in consequence of which a Society was formed, in 1812, for the express purpose of circulating them. This Society took care to insert the Thirtynine Articles, all the Offices, and the Ordination Service, in all their editions of the Prayer Book, most of which had been omitted in the smaller editions. The Homilies were printed in folio for the use of Churches, in quarto for families, and in octavo and duodecimo for common readers. Homilies were likewise printed separately, each Homily in tracts for general distribution. Thus a most essential service was rendered to the community by the Society. The Prayer Book and Homilies were published not only in English, but also in Welsh, Irish, Spanish, French, German, Polish, IndoPortugese, Arabic, Hindoostanee, Chinese, Persia, Manks, Italian, German, Dutch, Latin, Swedish, Danish, Modern Greek, Russian, Turkish, and Armenian. It is, therefore, impossible for the human mind to calculate what may be the beneficial effects that arise from such extended labours.

One branch of the Society's benevolent work has been to visit the ships in our several ports; and it is highly gratifying to learn that the captains and the crews have availed themselves of the opportunities thus afforded them, to become possessed of the Prayer Books and Homilies.

The Society has also published "The Apology of the Church of England," by Bishop Jewel, and it is the intention of the committee, if funds can be procured, to publish" Foxe's Book of Martyrs," as well as other authorized formularies of the Church.

Some of the Bishops are vice-patrons, Lord Bexley is the

president, several noblemen are vice-presidents, and there is a highly respectable committee of clergymen and laymen ; the office and depository of the Society is at No. 1, Exeter-hall, Strand, London.

It is scarcely necessary to point out the value of the Prayer Book, for Churchmen and Dissenters have agreed to place it first of all uninspired compositions. A great part of it is in the very words of Holy Writ. And, as to the Homilies, it is sufficient to record the fact, that the common people prefer the Homilies in tracts to any tracts that can be distributed among them. Who would not, therefore, lend such a Society an helping hand, and pray for its spiritual prosperity? If there are among our readers any who have hitherto neglected these valuable volumes, we hope that the notice of them, in the pages of the Village Churchman, will bring them to examine into their character more closely, and to use them more devoutly and carefully. Let every town and village Churchman learn to support such a good Society. August 6th, 1840.

W. M.

THE BIBLE.

LEVITICUS.

THIS book is so called, because it treats of the laws, ordinances, and offices of the Levitical priesthood. It is cited as the production of Moses in several books of Scripture, and is of great use in explaining many passages of the New Testament, especially the Epistle to the Hebrews. Boyle observes, "The ceremonial law, with all its mystic rites, like the manger to the shepherds, holds forth, wrapped in his swaddling clothes, the infant Jesus." Its date is B.c. 1490. It consists of seven-and-twenty chapters, and contains a history of one month, viz., of the first in the second year after the departure from Egypt. The enactments it contains may be referred to the four following heads, viz. :

I. The laws concerning sacrifices, in which the different kinds of sacrifices are enumerated, together with their accompanying rites (i-vii.)

II. The institution of the priesthood, in which the consecration of Aaron and his sons to the sacred office is related, together with the punishment of Nadab and Abihu (viii-x.) III. The laws concerning purifications, both of the people and the priests (xi-xxii.)

IV. The laws concerning the sacred festivals, vows, things devoted, and tithes.