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He for Isról with God did intercede,
And for us * Poschim did for 5 Chesed pleath.
For our Cappóré he did shed his blood,
Which from the ? Kodesh now streams like a flood,
And washeth us quite clean from every sin;
We shall Raphủé 8 Schlema find therein.
The 9 Tolah is indeed Maschiach " Zidkenu,
Did he but come bimhera " bejamanu.
In all our " Zoros we'll to him appeal,
He that hath wounded can us also heal.
He will his folk Isróel certainly
Out of the 13 Golus and from sin set free.
Then shall we to the Tolah, '+ Schevach bring.
And Boruch habbo B'schem "5 Adonai sing.

In transcribing this mingle-mangle of English and Ho brew, I perceive the roots of two English words, sorto ir zoros, gaol in golus. The first we derive from the Saxo and Gothic; the second, in common with the French and Spaniards, from a Keltic origin : but both appear to her their roots in the Hebrew.

One of the strangest of these strange pieces is a kind of Litany. (No. 398. pp. 749—756.)

Yet even the Moravian Hymns are equalled by ? poem of Manchester manufacture, in the Gospel Magazine for August 1808, entitled the “ Believer's Marriage to Christ.”

6 Ye virgins so chaste,

Ye widows indeed,
From bondage releas'd,

Rich husbands that need;

7 The Sanctuary

10 Messias our

4. Sinners. 5 Grace. 6 Atonement. 8 A perfect recovery.

9 The Crucified. righteousness. 11 Soon, in our days. 13 Captivity.

14 Praise. 15 Blessed is he that cometh in the name of the Lord.


Need, distress.

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The Old Man is crucified, the Prince woos and wins her,

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" Then married we were

Without more delay,
Friend Moses was there,

And gave me away.”


This is bad enough :- the more loathsome parts I leave in their own dunghill.

An interesting account of James Hutton, who published the Moravian hymns, and is more than once mentioned in this volume, may be seen in the great collection of Literary Anecdotes by Mr. Nichols. (Vol. iii. p. 435.)

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NOTE XXI. Page 205. Certain whimsical Opinions which might entitle Count

Zinzendorf to a conspicuous Place in the History of


THESE opinions are expressed in one of their hymns from the German.

“ Here I on matters come indeed :
O God assist me to proceed

My noble architect !
The holy marriage state to sing,
Among the chiefest points a thing

Which thou thyself didst e'er project.

“ Oh yes ! ye dear souls mark it well
Who now within your bodies' cell

The name of husbands bear.
Till we in worlds that ever last,
Of Lamb's brides and of Lamb's wives chaste

Alone the song and speech shall hear.

“ The Saviour by eternal choice
Is of the souls ere sex did rise,

The Lord and husband known;
They for this end were surely made,
To sleep in his arms undismay'd;

Strictly the souls are his alone.

“ And in the Spirit's realm and land
As all lies in one master's hand,

One husband too's confest;
The souls be there as Queene doth see,
And they as sisters mutually,

Far as of spirits can be traced.

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“ Indeed the sovereign good and love
Could not such solitude approve

For his weak bride, that she
Alone till her high nuptial day
Should tire and pine herself away,

And but in faith betrothed be.

« So he divided her in two,
The weaker forth detached must go;

While the superior mind
And also greater strength and might
For tastes of God's vicegerent fit

On the one side remain'd behind.

“ Yet even the weaker part was seen
A Princess in her air and mien;

And that she like might be,
She was permitted to possess,
As her peculiar gift of grace,
Love and resign’d fidelity.”

Hymn 283.

Thus much may be quoted without offence to decency.

NOTE XXII. Page 25+.


Baxter had none of this assurance. Good man as he was, he knew himself far from perfection, and had his doubts and his fears. But “ it much increased his peace," says Calamy, “ to find others in the like condition. He found his case had nothing singular, being called by the providence of God to the comforting of others who had the same complaints. While he answered their doubts, he answered his own, and the charity he was constrained to exercise towards them redounded to himself, and insensibly

abated his disturbance. And yet after all he was glad of probability instead of undoubted certainty.”

The Franciscans have produced one of their revelations against this notion of assurance: it occurs in the life of the Beata Margarita de Cortona, written with Franciscan fidelity by her confessor F. Juncta de Bevagna. The passage part of a dialogue. “ Et Dominus ad eam ; Tu credis firmiter, et fateris, quod unus Deus in substantia sit, Pater et Filius, et Spiritus Sanctus ? Et Margarita respondit ; Sicut ego credo te unum in essentié et trinum in personis, ita donares mihi de promissis plenam securitatem.

Et Dominus ad eam : Filia tu non es habitura dum vixeris, illam plena filia quam requiris cum lacrymis, securitatem, quousque locatero te in gloria regni mei. Et Margarita respondit ; Tenuistisne, Domine, sanctos viros in his dubiis, in quibus tenetis me ? Et Dominus ad eam ; Sanctis meis in tormentis dedi fortitudinem, securitatem vero plenam non habuerunt, nisi in patria." - Acta Sanctorum. 22d Feb. p. 321.

NOTE XXIII. Page 258.

Thomas Haliburton.

MR. WESLEY was perhaps induced to pronounce so high and extravagant an eulogium upon the memoirs of this excellent man by a description of his “ deliverance from temptation,” which accorded perfectly with one of the leading doctrines of Methodism. “ After describing a state of extreme mental anguish, Mr. Haliburton says, " I was quite overcome, neither able to fight nor flee, when the Lord passed by me, and made this time a time of love. I was, as I remember, at secret prayer when He discovered Himself to me; when He let me “ forgivenesses with him, and mercy, and plenteous redemption.” — Before this I knew the letter only, but now the words were spirit and life: a burning light by them shone into my mind, and gave me not merely knowledge, but an experimental knowledge of the glory of

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