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gentle aspect. The first symptom of the mitigation of Thou art omniscient; all that I can know
Thou art incomprehensible ; thy ways
Are far removed from my imperfect gaze: called, were Christian; and their conduct in the hour of conquest exhibited a new and wonderful example
Thou art the same, immutable ; each day of the power of Christianity over the fierce passions Bears on its wing my feeting strength away: of man.
Alaric no sooner found himself master of Thine arm untiring guides the rolling spheres ; the town, than he gave out orders that all the un- Mine bends beneath the weight of threescore years: armed inhabitants, who had fled to the churches or the
Thou fill'st the universe ; I see thee not, sepulchres of the martyrs, should be spared; and with such cheerfulness were the orders obeyed, that many
But trace thy presence still in every spot; who were found running about the streets in a frenzy Too narrow for thy throne is heaven's wide dome, of consternation and despair, were conducted by the Yet dost thou make the lowly heart thy home : common soldiers to the appointed places of retreat.
All things are thine; we give thee of thine own, Nor was a single article touched of the rich furniture
For all we have is from thine hand alone ; and costly ornaments of the churches of St. Peter and St. Paul. This, you will observe, was a thing very
Thou dost create, uphold, protect, supply; different from the boasted examples of Pagan man
There is no darkness to thy searching eye : ners, the generosity of Camillus, and Scipio's conti- We loved thee not, yet thine abounding love nence. In either of those examples, we see nothing Sent us a gracious Saviour from above : more than the extraordinary virtue of the individual,
We sin against thee, and thou dost forgive ; because it was extraordinary, equally reflecting disgrace on his times and credit on himself: this was an
Death is our portion, and thou bid'st us live. instance of mercy and moderation in a whole army
Oh! how shall these unholy lips address in common soldiers, Aushed with victory, and smart- A prayer to Thee, the God of holiness? ing under the wounds they had received in obtaining How shall this vain and feeble tongue aspire it. From that time forward, the cruelty of war has To reach a theme must foil an angel's lyre ? gradually declined, till, in the present age, not only
Yet be my faith with thine acceptance blest, captives among Christians are treated with humanity, and conquered provinces governed with equity, but in Thy bounteous mercy must supply the rest. the actual prosecution of a war, it is become a maxim
L. C. W. to abstain from all unnecessary violence. Wanton depredations are rarely committed upon private property; and the individual is screened as much as STANZAS SUGGESTED BY Ezek. xxxii. 11. possible from the evil of the public quarrel. Ambition and avarice are not eradicated from the heart of
(For the Church of England Magazine.) man; but they are controlled in the pursuit of their
LORD, dost thou thus thy grace proclaim, objects by the general philanthropy. Wars of enterprise, for conquest and glory, begin to be reprobated
Thy willingness to save ; in the politics of the present day.—Bishop Horsley.
And shall I still reject the same, CONSOLATION.— With these blessings, the mourner
Thy boundless love treat with disdain, feels relief under the anticipations of death, under the
Thy Holy Spirit grieve ? loss of friends, the disappointments, separations, and sicknesses of this mortal life. The thought of Christ's
Ah, no, suffice it that so long death and resurrection takes off the fearful character
l've trod the downward road, of his own dissolution. The thought of pardon, peace, Put wrong for right, and right for wrong, reconciliation; the thought of a brief sleep only, after And joined with the giddy throngs the termination of this life; the thought of Jesus com
Unmindful of my God. ing again, and bringing with him all them that have slept in him; the thought of all the faithful being Humbled before thy sacred throne united in one company, and entering the glorious
I now devoutly kneel, abode with him; the thought of being for ever with the Lord ;- this softens and mollifies the otherwise
To plead my Saviour's name alone, fearful meditation of death and judgment. The humble
The free salvation he hath won, foresight of the blessings on the other bank of Jordan And tell the grief I feel. makes him forget, like Moses on the mount of Pisgah, the intervening pains and separations, and long to Myself a rebel-worm to be, pass over into the good land. Thus, the child of sor
With sorrow, Lord, I own — row is in the way to obtain abiding consolation under
A heir of hell and misery ; the thought of death.-Dr. Wilson, Bishop of Calcutta.
Still I betake myself to thee,
And mention Christ alone.
His blood can cancel every sin
Of whatsoever die;
The leopard's spots, the Ethiop's skin,
To him, my God, I fly.
His blood I plead—that sacred stream
Which flows from love divine ; Of angels' and archangels' songs the theme:
O wash my heart and make it clean, Thou art omnipotent, most high, most just;
And to thyself my soul redeem; I am a heap of ashes, breathing dust :
Yea, make me wholly thine.
Search, Lord, my heart, its secrets see ;
term temperance in food and drink; to a freedom from What's wrong do thou amend;
gluttony and drunkenness, from uncleanliness and im. My help, and strength, and guardian be,
purity, and from those fleshly lusts which war against My portion to eternity,
the soul. But all this is necessarily included, and is
an essential branch of the Christian's duty. If we My never failing Friend.
would "be filled with the Spirit," we must take good heed to the apostle's exhortation, and " be not drunk
with wine, wherein is excess.” If we would invite and Miscellaneous.
detain with us that divine Visitant who offers to come Evils or SEPARATISM.* -A truly pious and emi- unto us and make his abode with us, we must not defile nent minister of the Church of England became with uncleanliness and impurity those bodies which are harrassed with doubts, arising rather from morbid the temples of the Holy Ghost; and if this high motive sensibility than from manly conscientiousness. Many be not sufficient to influence us, let us remember that parties were eager to claim him as their own; and his God has solemnly declared, that "drunkards shall have mind was soon filled with the doubts and cavils of their portion in the lake that burneth with brimstone others. The issue was, an effort on his part to found a
and fire for ever;" that "if any man defile the temple church free from all imperfections, and entirely con
of God, him will God destroy;" that " whoremongers formable to the Scriptural model. An old foreign
and adulterers God will judge." We should be careful church in the city of Dublin was rented for their meet- that in no particular we abuse grace unto licentiousings. A railing was drawn across the centre of the ness, and render the Gospel “a savour of death unto building : the members were admitted within the death,” by using its liberty as an occasion unto the railing; all others were to sit outside. The author was flesh, and not as a privileged opportunity of holy selfpresent at their first meetings in the year 1829. For discipline and self-denial. If any persons consider a few weeks all seemed to promise well ; but the scene stated occasional fasting to be inconsistent with the speedily changed. Every one having equal authority spiritual nature of Christianity, even they should (or, rather no authority), dissension and division soon remember that there is a daily, habitual temperance, reared their heads. One was for an adult baptist, which is not only perfectly compatible with it, but another a pædo-baptist ; one was for close com
which is the bounden duty of every Christian. It is munion, another for open communion; all had an true that our Lord declares, “It is not that which enequal right to deliver public addresses. The minister tereth into the mouth defileth a man;" but evidently he confessed to a brother minister, that many effusions
must be understood with this limitation, that what were' agonizing rather than edifying' to him, from the “entereth into the mouth" neither oppresses the faculcrude and erroneous views of the speakers. The ties of the mind, damps the heaven-aspiring ardour of most forward and the least qualified were the foremost the affections, nor stimulates the evil passions of our to speak; the humblest and best instructed shrunk corrupt nature. To give particular directions on the from a field already pre-occupied. But this was not subject of temperance in food were impossible. But of all. They had meetings for the admission of mem- this we may be assured, that we have transgressed the bers ; these were usually held in the evenings, and, it lawful use of even the lawful refreshments of the body, is not too much to say, became coteries of scandal. when their use does not leave us in a state--I will not Instead of the broad Scriptural rule of admitting all say equally, but still more ready than before--for mewho call on the name of Jesus Christ the Lord," the ditation and prayer. "We should eat to live, and not character of each applicant was minutely scrutinised ; live to cat." "We should nourish the body in order to the shape of a bonnet, or the amount of ribbons upon render it a more active and obedient minister to the it, became sometimes a deciding point; and a miser- soul ; and not so pamper and indulge it as to render able spirit of judging, and seeking for faults, increased the soul a slave to its appetites and passions. But rapidly amongst the members. Some ladies came to much more than all this is implied in the sobriety here the conclusion, that adult baptism was the only scrip- spoken of. It implies not only a freedom from gluttural one. They formed a party, and accompanied by tony and drunkenness, but also from the cares of this a gentleman (a member of the church), proceeded to a life; not only a bodily, but a spiritual temperance ; public bath, where they were dipped into the water by not only a due regulation and control of the desires of him. They returned home, and found themselves as the body, but also of those of the mind. We might be unsettled as ever. A fresh difficulty was started, whe- temperate in food, yet embruted in the spiritual sensuther he had a right to administer the ordinance; and ality, if I may so call it, of selfishness, of covetousness, they thus unhappily added to the painful catalogue of of earthly-mindedness. We might be temperate in “silly women ... ever learning, and never able to come drink, yet intoxicated with pride and ambition, with to the knowledge of the truth” (2 Tim. iii. 6, 7). The vanity and the love of popular applause. But the sominister himself was one day induced to receive the briety here spoken of implies a weanedness of affection communion from the hands of a pious Presbyterian from all these things; a freedom from anxious and inminister. On his return to Dublin he communicated ordinate desire ; a curbing of the mind in the too eager this to the church. The members immediately quitted pursuit even of legitimate objects ; a fulfilment of our the room and separated from him, leaving him to bis ordinary duties, and a prosecution of our lawful busiown bitter reflections upon the folly of building Uto- ness and calling, in a calm, tranquil, unhurried spirit pian schemes. He who was eminently qualified to of submissive resignation to the Divine will; a spirit profit the church of God, is now in retirement, and which diligently uses the lawful means, then leaves the (as far as we can learn) laid aside from all usefulness. issue contentedly with God. In a word, to be sober is, The church separated into different societies; one in the apostle's mind, to put the whole heart into that party joined Mr. Kelly's church; another was (we daily prayer to God," Thy will be done."--Rev. T. M. believe) the origin of the Aungier-street or Plymouth Hifernan's “ Watch unto Prayer." church. Were the internal state of many a small body of separating churches made known, we are persuaded several equally humbling scenes could be described.
London: Published by JAMES BURNS, 17 Portman Street, TEMPERANCE.--Sobriety is by no means to be con
Poriman Square ; W. EDWARDS, 12 Ave-Maria Lane, Si.
aul's; an fined to the common and ordinary acceptation of the
to bu procured, by order, of all Booksellers in Town and Country.
• From "The Institutions of the Church of England are of Divine Authority." By the Rev. Josepha Baylee, A.B. Dublin, W. Curry, jun. and Co. 1837. Pp. 174.
battle: God's armory is ever open to all RESPONSIBILITY.
his “ soldiers and servants ;" they may lay Nothing can more clearly evidence the little hand upon the shield and buckler;" they ness and inability of man than the diversity may at all times “ bring forth the spear; of opinion, the factions, and the sects, into and going forth in the strength of the Lord which the world is so unhappily divided. God," they shall be more than conquerors This truth will appear more apparent when through Him who loved them." The Chriswe consider it with regard to the Bible, a book tian does not listen to the artful and dewe know to be of divine origin, whose prin- signing suggestions of Satan; he does not ciple it is to spread “ peace on earth, and study his own feelings ; but he looks to God's good-will;" which teaches us to “ be of one revealed word, and makes that the standard mind one toward another;" calculated to unite of right and wrong, of principle and duty; men in the fond embrace of brotherhood ; and surely he cannot look very far into whose doctrines and precepts are so plain, that blessed book without immediately perthat even "wayfaring men, though fools, ceiving that he is a responsible creature: the cannot err therein :" and yet what is more position in which we are placed by creation common than disputes and controversies on being with the world the work of God's its sacred contents? Various, however, as hands, so that we are consequently his proare the opinions of mankind, most of them perty. The Christian has yet a higher posiagree in the belief of a general responsibility. tion to take than he obtains by creation, and There are some, however, strange as it may that is, his condition by grace ; he considers appear, who, by their actions at least, do not himself as a poor, lost sinner, under the acknowledge this important truth ; they seem curse of God, but redeemed from that curse, to suppose that they were sent into the world and its awful consequences, by the precious for no other
purpose than to " do their own blood of Christ; and so he feels that he " is ways, to find their own pleasure, and to speak not his own, but bought with a price;" and their own words." And why is this? Because with the feeling of being " bought," he is Satan, knowing the inclinations and disposi- made sensible of the obligation under which tions of the heart, is ever active to take he lies of "glorifying God in his body and advantage, to lay his plan, and to make use spirit, which are God's” (1 Cor. vi. 20). How of the most plausible arguments, to alienate different is the feeling evinced on every occathe mind from God, and to endeavour to sion by the wicked, and by the Christian ! delude them to forget their individual re- The same event which gives uneasiness to sponsibility to him. These arguments are, the one, affords the greatest comfort and alas, very successfully waged by our great peace to the other. We have seen that it is enemy; but they are not so strong or so suc- an object of Satan to draw from men's minds cessful as that the Christian may not resist the idea of responsibility, and so they perthem; he has a stronghold,” whence he suade themselves that " the Lord doth not can obtain arms, and gird himself to the see;" or, if he does " see" their conduct, he VOL. VII.NO, CLXXXIV.
[London: Robson, Levey, and Franklyn, 46 St. Martin's Lane,]
“ doth not regard it." This reasoning, of We are responsible for our actions; because course, limits the power of God; it takes God has himself given us an example, that from that holiness and hatred of sin, which we should follow his steps ; and because he God alone possesses; and it stifles those feel requires our whole heart. ings of awe, which, even in the most ungodly, We are responsible for our time ; because must sometimes be awakened by the thought it is the only season afforded us of working that God is omnipresent. But the Christian out our salvation; for “ the night will soon not only believes, but delights in that truth, come, in which no man can work." which, while it enlarges his ideas, and elevates We are responsible for our money; because his thoughts, of the majesty and "power" God has entrusted us with it, as his stewards, which " belongs to God," gives a check to to do good unto all men,” and as a means his conduct, and influences the whole tenour to advance his glory. of his life. His “ thoughts” will be pure, We are responsible for our words and and “ brought into subjection,” by the knows thoughts; because they should always be ledge that God “understands” them; and he acceptable in God's sight. will not presumptuously entertain any fa- After a careful consideration of our posivourite and concealed sin, when he reflects tion, and a review of the duties which it is that " the very secrets of his heart are known.” incumbent upon us to discharge, we may The language of the former unto God is, well exclaim, “ Who is sufficient for these
Depart from us; for we desire not the things ?" The soul would, indeed, be cast knowledge of thy ways" (Job, xxi. 14); while down under the weight of such a responsithe latter derives infinite delight from the bility, were we not assured by a merciful connexion between God and his people,-not God, who sees our necessities, and knows only as the God who created and sustains that “ we have no power of ourselves to help them, at whose hands they receive all the good ourselves,” that we shall have grace and things they enjoy, but that they find, with strength according to our need; for he is the Psalmist, that it is a good thing to draw ever willing to give his Holy Spirit to all near to God” (Ps. Ixxiji. 28); they “rejoice those who ask it. Our human nature, howwith joy unspeakable,” that they “have re- ever, is so corrupt, that we too often fail in ceived that Spirit of adoption, whereby they our duties. We continually “ leave undone cry, Abba, Father;" and from which they those things which we ought to have done, make the triumphant deduction, " that if they and do those things which we ought not to are children, they are heirs ; heirs of God, have done,”- how, then, can we expect to and joint-heirs with Christ” (Rom. viii. 15, meet a just and holy God-a God who can17).
not look upon sin ? We are told that in his Our Saviour describes himself under the sight “ even the moon shineth not, the stars figure of “a man taking a far journey, who are not pure, and that he chargeth his angels left his house, and gave authority to his ser- with folly.” We have—"thanks be to God for vants, and to every man his work, and com- his unspeakable gift!"- a way to escape ; a manded the porter to watch” (Mark, xiii.). sacrifice has been offered, an atonement made, Every one has the particular duties of his a reconciliation effected, and that at no less station to perform; to each has been com- a price than the death of God's own Son; mitted one, two, or five talents; and it is as through him our " iniquity is pardoned," our to the manner in which we have fulfilled our deficiencies supplied, and our nakedness duties, taken advantage of our mercies and covered by those white robes of his rightprivileges, and employed our talents, that we eousness which he has purchased for us. shall have one day to give account to Him, Let no one, however, suppose, that because “i who shall judge the quick and dead at his salvation is not by works, but by grace appearing, and his kingdom.” “ What have through Jesus Christ, that he may therefore we,” asks St. Paul, “ that we have not re- “ continue in sin;" such a supposition is ceived ?" We do not possess one single contrary to the doctrines of the whole Bible : thing which has not been bestowed upon us we must be active in "working out our own by God; and that, not as a reward for acts salvation;" although “it is God which worketh of righteousness which we have done, but of in us both to will and to do of his good pleahis free mercy and grace: whatever blessing sure." It is the Spirit of God which inwe possess, we are dependent on him for the clines the heart to do good; but man is, present and the future enjoyment of it. So nevertheless, properly said to apply his own that if we offer any thing to God, we are heart (Ps. cxix. 112); he is said also to truly giving him of his own; and we are “ purify himself" (1 John, iii. 3), though it still, and must continue to be, unprofitable is God who "cleanseth us from all unrightservants, having only done that which it was eousness" (1 John, i. 9). our duty to do.
The natural tendency of such reflections will
be, to lead us to examine ourselves. How are we ing our readers of the obligations, privileges, and uses discharging those duties which devolve upon
of the Sabbath or Lord's day from the time of the
introduction of Christianity. In doing this, attention us in our respective stations ? How are we
will be called to the New Testament portion of this improving the opportunities offered us? What subject. use are we making of our authority? Are You will perceive that your day of holy rest we employed in doing the work which our that period which every true Christian considers the Master gave us to do? Are we watching
choicest of his life, the happiest day of the seven, the
most favourable of all opportunities for near converse closely the advances of our enemy? Are we with God, the antepast of heaven-is still a divine aware of the disguises which he may assume ordinance; that it was restored, indeed, by our blessed in order to gain admittance to our hearts
Lord, from the unrequired services which the Jews in during the absence of our Lord ? Are we
bis age had imposed upon it, but dignified by his
habitual attention to it; that it was transferred, by living as faithful servants, looking forward
this same Lord of the Sabbath and his early Church, with joy to the promised return of their to the triumphal day of his resurrection; that it master; and because we know not the day
received a new pame, though not so as to render its nor the hour in which he may arrive, are
ancient appellative wholly improper; and that, al
though thus accommodated to the new dispensation, we living in constant preparation for his re- it remained substantially the same, both in spirit, in ception ?-for let us remember that when he time, and in obligation; and that it has, in this chadoes arrive, we must each give account of
racter, been transmitted to our times, by the universal our stewardship; and according as we have
and uninterrupted practice of the Church of Christ.
The first portion of our proof, that the Sabbath in its either made use of our Master's talents, or moral character is still a divine ordinance, and therehid them in a napkin, so will be our sentence, fore of constant obligation, will be drawn from the coneither to " enter into the joy of our Lord,” or
duct of our Lord, who exonerated it indeed from the to “ depart" for ever from his presence " into
burden of ceremonies with which the Pharisees had
loaded it, but constantly manifested his reverence for outer darkness, where shall be weeping, and its sanctity. The law of the Lord was in itself “perwailing, and gnashing of teeth ?"
fect," and suited to the circumstances of those to May these thoughts "sink deep into the whom it was given. Had the Jews attended to it, hearts" of all who read them. May we
they would liave been in a spiritual, as well as a feel more and more our responsibility, and
covenant, sense a " holy people." But this was the
course which the fallen heart took-they lowered the live “ as those who must give account, that moral enactments, and increased the ceremonial. In we may do it with joy, and not with grief." the degree in which they turned aside from heavenlyMay we consider our utter inability to please
mindedness, did they proclaim with rigour the ritual,
and add to its requirements. This was especially the God, and thus be led to feel the necessity of, case with the Pharisees in our Lord's time. Nothing and to seek the offices of, the Holy Spirit could be more corrupt than their moral state; yet to assist our infirmities ; and may we have nothing more extreme than their self-enjoined austeria lively faith, and an increasing love and
ties. The Sabbath shared in this oppression. As the law
had commanded them not to work on that day, they gratitude to that Saviour, who by his death
conceived it to be sinful to do the slightest or most has obtained for us the forgiveness of our needful works; as, for example, to light a fire, to use sins, and that righteousness “ without which oil medicinally, though they allowed it as a luxury, no man can see the Lord !"
and to relieve the suffering. Hence our Lord spoke
in such decisive terms of what was lawful to be done S. S.
on the Sabbath ; which very expression — the fact of some things being lawful - establishes the further
truth that the Sabbath itself was not abrogated. But THE SABBATH,
let us take the strongest instance to the contrary Its Origin and Perpetuity vindicated, from the Old and
which occurs in the Gospel-history. " It came to New Testaments.
pass that he went through the corn-fields on the Sab
bath-day; and his disciples began, as they went, to BY THE Rev. Thomas PYNE, A.M.
pluck the ears of corn, being hungered. And the Assistant Minister of Ram's Chapel, Homerton. Pharisees said unto him, Behold, why do they on the
Sabbath-day that which is not lawful ?" These ultraNo. II.
ritualists construed a mere attention to the infirmities In a former paper, some considerations connected of nature into a reaping of the corn.
But hear our with the day of sacred rest were presented to the Lord's reply, “ Have ye never read what David did, readers of this Magazine. The Sabbath was traced when he had need, and was an hungered, he and they through the Old Testament, from the command to that were with him ? how he went into the house of sanctify the seventh day given in paradise, to the God, in the days of Abiathar the high-priest, and did subsequent memorials of its observance during the eat the shewbread, which it is not lawful to eat but patriarchal ages. The manner in which it became for the priests, and gave also to them that were with a part of the law enjoined to the Jews, at the esta- him? Or have ye not read in the law, how that on blishment of their theocracy, was likewise observed. the Sabbath-days the priests in the temple profane the And the light in which it was viewed by the prophets; Sabbath, and are blameless ? But if ye had known who, living later than Moses, set it forth rather in its what this meaneth, I will have mercy, and not sacriprimary spiritual, than in its subsequent ceremonial, fice, ye would not have condemned the guiltless." Here character; and spoke of it, in their descriptions of the was the Sabbath not abrogated, not removed from its Gospel-dispensation, as an ordinance still to continue, original sanction. Christ was guiltless of all violation and to be among the chief blessings, as it would be of its command; he did, indeed, but conform to its one of the most widely extended symbols, of the people spirit. And then follows the striking declaration, of Christ. The pleasing task now remains of remind- “The Sabbath was made for man, no: man for the