Publicly accessible
URL: http://nzetc.victoria.ac.nz/collections.html
TEI version copyright 2009, by Victoria University of Wellington
Some keywords in the header are a local Electronic Text Collection scheme to aid in establishing analytical groupings.
Biographical Notices.
William Dawson 181
Biographical Sketches.
Rev. John Hunt 225
Boundlessness of creation 204
Christian Retrospect 232
Claims of the Bible 126
Devotional unity of Churches 241
Diplomatic Relations with Rome 113
Duelling 224
Earthquakes, Moral Causes of 108
“Physical and Final Causes of 147
“At Nelson 137
Faith 80
Farewell Address 218
Geology and Chronology 251
God desires to save 178
Harvest past 175
Holiness 73
Horse Racing 243
Infidelity, Causes of 265
Intelligence, European AND Forrign.
Armenian Christians 45
Belgium 207
China 133
Continent of Europe 90
Germany,—the Jews 208
Ireland 211
Madagascar 157
Prussia 200
Rome 158
Spain 134
Switzerland 267
Intelligence, Local.
Karori 101
Porirua 72
Intemperance 203
Jerusalem, Desolation of 97
Licensing Day 263
Lot's Wife 204
Luther 36
Murders 238
Murderer, Trial and Execution of the 262
New year 145
Obituary 95
One thing thou lackest 178
Pandora, Wreck of the 82
Pearl of Days 210
Poetry
The Bible a guide 67
The Christian's Creed 12
Copernious, the Deach of 155
Farewell to a Missionary 129
Farewell to Scotland 275
The Fountain 38
Give, give 110
The Gospel echo 100
Home 255
The Paradox 255
The Pleasures of Piety 170
The Resurrection Morn 231
Sea shore, A thought on 276
Shun Delays 37
Sonnet, A noble 68
The Wife to her Husband 87
Popery, the Ursuline Nuns, 211
“Endowment of 258
Prayer Meeting 154
Prospectus 1
Protestant Association 24
Public Worship 63
Regeneration 57
“Notes at Otago 91
Signs of the Times, 113
“London Missionary 187
“National School 283
“Wesleyan Missionary, 187
“Total Abstinence 92
Sodom, Destruction of, 204
Stormy. Sabbaths 249
Summary, two Archbishops, 46
Sunday, School—First impressions 35
Sunday School Union 71,
Sunday Sickness 131
Wesleyan Intelligence, 24, 72, 94, 114, 137, 160, 189, 235, 257
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.—Rom., 14, 19.
The press is universally admitted to be one of the most powerful moral agencies of the present day. The periodical press, especially, in almost endless forms, is employed to advance every cause. True religion has been much benefited by its aid. The remarkable developement of life and activity in the Church of Christ in recent times, has been caused in a great measure by the frequency and regularity, with which the truths and claims of the gospel have been presented before the public, by means of the periodcal press. If religious periodicals are found of such value in old and settled countries—they are still more needed in new and scarcely organized colonies. That something of this kind is needed in New Zealand, all who feel interested in the progress of the Gospel, will readily admit. Books are scarce; the population is scattered; some have few opportunities of attending upon public worship; others have little time to devote to reading; and many, exposed to the secularizing influences of colonial life, are losing a taste and relish for the things of God. In these circumstances a small publication that shall at regular and stated times, find its way into the remotest cottages of the settlement, presenting, in a concise form, important
The community is too small to support denominational periodicals; but the different Evangelical bodies are sufficiently able to support a periodical to advocate the great principles they hold in common. This Magazine has been commenced with this object. It is to advocate the doctrines recognised by the
It will be the object of the conductors to keep the Magazine free from every thing sectarian, but to give full prominence and call earnest attention to the great Catholicities readily recognised, but rarely fully appreciated by all Evangelical denominations. They will seek “the unity of the spirit in the bond of peace.” The glory of God, and the peace and edification of the Church will be their leading aim.
Conscious to some extent of the importance and responsibility of the duties they are about to undertake—of the necessity of divine grace to assist them, and the divine blessing to prosper their efforts, they solicit an interest in the prayers of all who fear God; for success in their undertaking. They have no pecuniary object in view: the Magazine is published at the lowest possible price to cover expenses. Its size is small, and its pretentions humble. They wish to excite no expectations that they cannot satisfy, nor make promises they cannot fulfil. They promise nothing but diligence; but they resolve to spare no labour in making this publication worthy of support, in rendering it a faithful organ for diffusing
Gal. 5, 0, “For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.”
Gal. 6, 15, “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.”
1. Cor. 7, 19, “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.”
Attendance upon the outward forms and services of religion is highly important, inasmuch as they are of God's institution, and they tend to promote grace in the soul. They come recommended to us, both by precept and example, from the highest authority—God's most holy word. It is then the duty of every Christian to read his Bible, to make prayer and supplication to God, to frequent the various services of the sanctuary, as he may have opportunity, to be baptized in the name of the Father, the Son, and the Holy Ghost; at stated seasons to join his fellow disciples at the table of the Lord;—in short to perform all the outward services and ordinances of religion which are authorized and recommended in Holy Scripture. Every man who has the opportunity to attend to “these necessary things,” and neglects to improve it, not only denies his Christianity, but also exposes his soul to great peril and danger; for no one can neglect the injunctions of his Creator, Redeemer, and Lord, and be guiltless and harmless. To observe and do these things is not only the duty of the Christian, it is more—it is his gracious privilege. Religious observances are fraught with benefit to all who attend them in the spirit of their institution. They are channels through which our gracious Lord ordinarily vouchsafes his blessing to man—they are means of grace. He, then, who is careless about the
Notwithstanding, all important and advantageous as are the outward observances of religion, the Christian who receives the Bible as the sole rule of faith and practice, must be convinced that it is quite possible to be conversant with all the forms of Christianity, to attend upon her services not only occasionally, but regularly and punctually, and yet remain destitute of the living, saving, regenerating principles of the Gospel. Valuable as are the means of grace, they are so only as means; in themselves, (to use the nervous language of St. Paul, quoted at the head of this paper,) they are “nothing,” they do not “avail any thing.” Only as they answer the end designed in their institution do they become profitable to men. Baptism, for instance, is a most important rite; and if the parties celebrating it be actuated by right feelings,—if with the administration there be mixed earnest prayer to God through Jesus Christ, and believing expectation of his presence and blessing; there can be no question but that great good will result from its observance. Yes, God will crown his own ordinance with his hallowing and sanctifying influence, and the “inward and spiritual grace “shall accompany the “outward and visible sign.” But if there be not these desires, and feelings, and expectations on the part of the recipients and administrators, the thing signified will certainly not accompany its symbol, and Baptism will be an empty form, perfectly valueless; as has evidently been the case with multitudes in the professedly Christian world, e. g., the “baptized infidels, washed to fouler stains.” Have not the miserable drunkards, the swearers, the Sabbath breakers, the unchaste persons of Christendom been baptized? And what has their Baptism done for them? Are they regenerate? Have they in possession the “inward and spiritual grace” of which
So might we argue with reference to all the other observances of Christianity. Let them be attended to with proper sentiments of heart, and, unquestionably, the worshipper shall be benefitted;—but if the right state of heart be wanting they will not profit. They are “nothing,” they do not “avail anything,” but as joined with “faith which worketh by love,” “a new creature,“—and the “keeping of the commandments of God.” These last, then, are what we have styled Catholic Principles; for wherever they exist, there is genuine, Catholic, Scriptural, Christianity. To deny the Christianity of those who hold these principles in their integrity is to be a bigot and a sectarian; and to call that Christianity which discards these vital, holy truths, is not Catholicity, but unscriptural latitudinarianism.
But as these principles are of such manifest importance in the Christian system, it may be well to look at them in detail; and, in our examination of them, to pay entire deference to the mind of God, as revealed in Holy Scripture; and to that only. In so doing we may probably do violence to pre-conceived notions and opinions of our own. But this entire and sole deference must be paid, if we would be consistent and true to our Protestantism, whose watch-word is the immortal sentiment of Chilling-worth, “The Bible, the Bible alone.” The poet expresses the same truth—
“Not to man but God submit,
“Lay my reasoinings at thy feet.”
[To be Continued.]
Lost—Somewhere between sunrise and sunset, two golden hours, each set with sixty diamond minutes. No reward is offered, for they are lost for ever.—American Paper.
We cannot commence our series of Biographies with a more appropriate subject than Evangelical Christendom, and must be new to most of our readers:—
About the year 1809 he was engaged in writing the article “Christianity,” for Brewster's Edinburgh Encylopcædia; and it was in the course of his studies connected with that work, his perusal of the lives of the Primitive Christians, but more especially of Wilber-force's Practical View, that he began to perceive that the religion of Christ was something very different from what he had hitherto imagined. When in this transition state, he fell into a severe illness, which under God was the means, along with the councils of a pious Dissenting minister who visited him on his sick-bed, of consummating the blessed change; and great was the surprise and joy
His lips being now touched with a live coal from off the altar, his native eloquence blazed forth with a brighter and purer flame, and all the energies of his powerful mind and intensely benevolent heart were henceforth concentrated on the grand object of promoting the moral and spiritual good of his species. He speedily abandoned, save as occasional recreations, his scientific pursuits, and gave himself up to more professional studies—retaining, however, his strong predilection for Political Economy, which he continued to cultivate as a potent auxiliary in the work of christianizing a people. His fame as a preacher soon spread beyond the limits of his native county, and in 1815 he was called to
After eight years of unwearied and herculean exertion in the cause of Christian philanthropy among the neglected masses of this crowded city, and amid the distracting bustle of an unusually public life, he was in 1823 translated to the chair of Moral Philosophy in the University of St. Andrew's; and in 1828, to that of Theology in the
But, during this period, his labours were not confined to the duties of the chair. In 1834, he started the Church Extension scheme, which, as Convener of the Assembly's Committee, he prosecuted with such prodigious energy that in a few years he had raised £260,000, and seen 200 churches built. Time would fail us were we to tell of his exertions in this cause by travel, public addresses, and correspondence,—his visitation of presbyteries, appeals to Parliament for endowments, and his strenuous vindication of the rights of the poor against the oppressive system of seat rents in the city churches. Meanwhile, the voluntary controversy arose, and, regarding as he did to the day of his death a state-endowed, but pure, and spiritually independent church as the most efficient instrument for supplying the religious wants of the country, he came forth with his usual eloquence and power in defence of the principle of establishments, and in 1838 obeyed a call to London to deliver a lectureship on the subject where bishops, nobles, and senators of the land, were among his admiring auditors. But his was no blind veneration for established institutions merely as such, nor could the applause and favor of the great for one moment divert him from the darling object of his life—the temporal and spiritual interests of the lower classes. It was shortly after the delivery of these lectures that the first encroachment was made on the spiritual independence of the Church of Scotland, and the first blow struck in that conflict with the civil courts which issued in the memorable disruption. He was indeed the Moses of that Exodus, not rashly precipitating the movement, but, after every expedient consistent with principle had been tried to bring our rulers to an acknowledgment of her righteous claims, with a clear eye and a steady hand guiding the church of his fathers to the only honorable outlet from her difficulties. Much though be valued “the treasures of
After having put matters into such a train as bade fair to secure a competency to all the receding ministers and a continuance of the means of grace to all the seceding congregations, he again district as distinguished from mere congregational cultivation. He fastened his affections on the West Port, as being about the most degraded portion of Edinburgh; got up the requisite agency, headed by a missionary, now the ordained minister; and, after having set a going a prosperous school and gathered a respectable nucleus of a congregation, he erected a commodious church and school-house. Ere he died, his prayers for the divine blessing on his experiment were largely answered; and on the last Sabbath but one on which he preached in Scotland, he had the unspeakable satisfaction of dispensing the communion in this territorial church to 132 communicants, 100 of whom were residents in the district.
after wards,” He threw his whole heart into the movement towards Christian union which issued in the formation of the let us walk by the same rule, let us mind the same thing.” It is well known that he felt much disappointed that the Alliance separated without recommending some such practical object in the name of Evangelical Christendom. He continued to press this suggestion in various communications to the periodical press, and we believe had proposed doing so in writing at the late Meeting of the Alliance in Edinburgh had his life been spared. Let us hope that, whatever difference of opinion may exist as to
About the beginning of May last,
The following sketch of
In what, then, it may be asked, consists the secret of the Doctor's eloquence?—simply, as we take it, in this, that while his arguments and illustrations are for the most part striking and original, he possesses prodigious enthusiasm and energy in enforcing them—that the defects of his rthetoric are completely lost in the force of his ratiocination—that while he has mathematics or logic enough to make his reasoning acute, grasping, and irresistible, he has poetry to prevent it from being dull; thus evening the very highest species of intellect—the union of a sound and comprehensive judgment with a fertile and brilliant imagination. We have said he possesses energy, and this we take to be the great redeeming quality of his manner, compared to which the tiny graces sink into insignificance. Whether we are facile or fastidious, whether we like or dislike the preacher's doctrine, one thing is certain, he forces us to attend to him. A man might easily get his pocket picked while listening to almost, but altogether Christians.
Anger may be reconciled, Hatred cannot.—Watson.
As this Magazine is to be conducted on the principles of the
The source of this movement is found in the precepts and promises of the word of God; peace and unity are every where enjoined upon the followers of Christ, and promised to them as a special privilege. Increased importance has of late years been attached to these precepts and promises from the aspect of the times; the dangers threatening the church from Popery, Puseyism, and Infidelity. The principle of toleration has been all but universally admitted; mutual co-operation in works of benevolence and piety have been extensive; the intercourse of all denominations with each other has been greatly on the increase; and mis-representations and misconceptions have in this way been corrected to a great extent. In these circumstances the conviction was daily deepened that a substantial unity existed, and the desire became daily stronger, that it should in some proper way be publicly manifested. Various efforts to accomplish this end were made in Britain, America, and the Continent of Europe, with more or less of partial success. The result of these efforts emboldened the friends of peace and unity to attempt something more extensive. After much conference, -correspondence, and prayer, it was laid upon the
At the first session of the conference a statement in relation to Christian Union was read by the Scottish Delegates, from which we subjoin the following extracts:—
The duty of union is binding on the Christian Church in all periods of its history. But every age has its characteristic and more pressing obligations, and our own day seems to demand very specially the union of Christians. Indeed, the call to unite has proceeded from many quarters—from America, from the Continent, and from Britain; and all these appeals agree in attesting the felt necessity that prompts them. To what shall we trace then, this unwonted and growing demand from the strongholds of truth for confederation among its friends? First,—To the prevalence of Popery. Towards the members of that communion, we are bound to manifest a kind and benevolent spirit. But the more we cherish goodwill to the worshippers, the more we should lament their errors, and the more earnestly desire their conversion to better views. If Popery were improving, the issue would be less calamitous. But its rites have lost nothing of their grossness, and its doctrines nothing of their heresy. It is gaining, not losing ground. Such localities as seemed the safest are yielding to its assaults. Strasburgh, a town once about as Protestant as Glasgow or Liverpool, is now more than half Papal. In Geneva the Roman Catholic citizens, whether by immigration or conversion, threaten to become a majority; and being invested with political rights, may soon establish their religion in the metropolis of Calvinism.
Our letter of invitation makes mention of Puseyism in Alliance with Popery. We honor the godly in the Church of England, and Secondly,—There is a call for union at present against the inroads of Infidelity. A gross and vengeful Atheism is industriously propagated among the working classes. Thirdly,—The condition of the heathen world calls for united exertion in extending the Gospel. Fourthly,—The loudest calls for union arises from the condition of Protestant Churches themselves. In too many instances their doctrine is corrupted, their discipline relaxed, and the flame of a once fervent piety well night extinguished. These then are reasons for uniting. But who are to unite? and what desirable objects can they concur in accomplishing? Those who hold the cardinal truths of Christianity may unite for such purposes as the following. First, to procure and diffuse information respecting the state of religion in different countries. Secondly, to strengthen the hands of good men who, in adverse positions, are labouring to advance the cause of God, and are seeking the attainment of the end, by the use of means of which all Evangelical Christians must approve. And Thirdly, the enlightening of the public mind, by lectures and publications, as to the truth and importance of those facts which give occasion to our union, and the solemn obligation devolving on all Churches to seek their own growth in grace, and to withstand, though it should be by great efforts and sacrifices, a legalized diffusion of deadly error.
We give the following short extracts from a few of the speeches delivered at the conference.
The Rev. Dr. Young, of Perth, said—Sir, I think that if we were to define the object of our Meeting, and then keep it before us, it would facilitate our movements. The object is a simple one. First of all, it must be kept in mind that, apart from the essential union which exists among the godly, we do not look for union beyond a particular point. We have no idea of interfering with denominational peculiarities. But it so happens, that a vital and essential union positively exists among all God's real children. There is an agreement on certain great principles which unite their hearts. And if we can just gather these up, and thus embody a union which, in matter of fact, already exists, the great difficulty is over—so far as a basis is concerned.
Rev. Dr. Vaughan, of Liverpool, said,—Sir, it is no time for us to allow trifles to keep us asunder, to prevent us from acting in concord in relation to the great interests we love. What is the face of Christendom? Look at Romanism. We have heard much of its progress. But my idea is, that the great danger is rather from that subtle scepticism, that religious philosophizing, which has taken possession, to so large an extent, of the cultivated mind of Europe. In Germany, the great mass of educated mind is going off in that direction; and even the recent revolt against superstition, we have you exhibit the form of a phalanx, the enemy will become more active than ever. We are not committing ourselves to a holiday exercise. My fathers and brethren must have looked at the thing in another light. Our success will commit us to a course, in which we shall need all the help we are encouraged to ask from above, that we may address ourselves wisely and effectually to our work.
Sir, I cannot conclude without adverting to the state of France. It is in a condition nearly as bad as that of Germany. We should be sorry to see the Jesuits in possession of the machinery of education in France; but at present it is not in much better hands. Who of us, possessing any knowledge of the men that have the colleges of France and the education of that country under their control, can doubt this? Such men as Michelet—men who speak of Moses as “a splendid robber” who plundered Egypt of everything worth possessing,—their books teeming with a thinly-disguised Infidelity. Thus, that vast kingdom has before it the alternative of passing into the hands of Jesuits, or being under the control of such men! These are no times for planting vineyards, and living at ease, they are times for mental labor; and I do entreat of our common Father that He may give us the wisdom and firmness of heart that we need. I wish it for the sake of our common Christianity.
The Rev. James Hamilton,of London, said—Sir, conscientiousness (which is an essential of christianity.) is only a complete blessing, when it goes along with comprehensiveness of vision. There are minute matters in the word of God, and it is important to advert to them, but it is a misfortune to have only a microscopic eye to discover these. There are very different powers of vision possesed by different works of the Creator. The emmet has amazing powers of vision in his own way. He is familar, every moment, with what would be a revelation to our minute philosophers. He sees how the grass grows; he sees particle after particle adding to the plant he is climbing; and he knows the arcana of nature far better than the microscope can reveal them to the keenest eye of our species. But, while his advantage is such, who would exchange the eye of the eagle—soaring towards mid-heaven, looking at the noon-day sun with an eye that does not blink, and taking in the glorious panorama under it,—jus divinum Congregationalists, Episcopalian's, and Presbyterians; but I hold that we are all jus divinum unionists. I believe there is as much authority, and as much urgency, in the command to contend earnestly for Christian love, as to contend for our denominational peculiarities. There is as much command to contend earnestly for the cause of Christian union, as for any peculiar tenet in our peculiar creeds. Now, it is with these views I think, that, if we only had a more exalted personal piety, we should be in a fair way to a more enlarged and lasting scheme of Christian co-operation. I believe, we all feel with Dr. Vaughan, that no Church has ever lived in more arduous times than we do. Never in England's history, nor in European history, nor the world's, was a greater work given for Christendom to do. And hence, I cannot but also feel saddened by the thought, that there are passing away from the midst of us—passing away while we dispute about trivial matters—the spirits best qualified to do this work. In this room, perhaps, half the effective mind of British Christianity is represented,—the half of those who are influential through the pulpit, or the press, may be considered as assembled in this remarkable room. But of these men of might,—those who command the public mind,—of these effective men how many are there venerable, grey-headed, who have passed their hard-working prime! And are their equivalents coming on? Are we sure, that ten or twenty years hereafter will witness men as effective as these have been in their generation, and by the blessing of God, still are? Before such venerated fathers pass from us, and the remainder of their strength is weakened in the way, let us improve the present season, as one of peculiar exigency in our Redeemer's cause. Let us agree, not to give up anything, but to go forth and do something.
The Hon. and Rev. Baptist W. Noel.—Sir, I address this Conference full of hope as to the result of our deliberations. I trust that the union we contemplate will be a thorough union—an exceedingly complete one—one activating us constantly—a permanent union. It is not to be a holiday union —not a platform-union, but such a union as our Lord contemplated, when He said, “That they all may be one”—such a union as shall dazzle the world, and disconcert those who predicted that we could not unite. I think, the basis we have heard stated to-day, and in a previous speech, sufficiently indicates how we may proceed. This must be a Union of believers—followers of Christ; else it will be fraught living beliévers. We do not want to unite the cold and the warm—the enlightened and the bigoted—those who love Christ and those who love Him not. It must be a union of wise men; kind men; warm-hearted men—throughout the world. We must, therefore, have a common faith. It seems to me, that we should have an Institution formed which we may term a Christian Institute, or Alliance, or call by some such simple name as may bring out the fact, that we are united believers in Christ. It is important to keep out the unworthy. If we do not, we shall have disappointments without number. If we admit men of bitter spirits, men of false views, men of crotchety, imaginative, impracticable minds, men who cannot act together, but who will desert the cause (and one deserter is worse than a thousand that refuse to join us)—they will give occasion to the world to say, that the best men, the choicest men of the Church of Christ, cannot unite. “See,” they will say, “how they are scattered to the winds! It is important, then, to keep out the narrow-minded, the unenlightened, the bigoted, the microscopic, the “emmet”-minds; and to have the eagle minds, the living minds, the minds which cannot indulge in differences, because these are swept away before a torrent of light and love. We are the head of the civilized world, and if we stand true, other Protestants will be ashamed not to join us. But, if we fail, our fall will be a signal to Europe; and the infidel principle of the equality of all religious systems will be recognised throughout the world. And now, I would earnestly beseech those venerable brethren, on whose heads “age has set its snows,” to consecrate their energies to this work. I would call on Mr. Bickersteth, Drs. Newton, Wardlaw, Leifchild, and Mr James, to consecrate their strength to it, and make it a triumphant union. I hope, they will not give a mere adherence to it, but lead on Christ's armies triumphantly, and overbear all the opposition of the cold-hearted, the timid, the bigoted, the narrow-minded, and the exclusive. And I ask Mr. Hamilton, and Dr. King, and Dr. Candlish, and others, to give all the energies of their manhood to this work; believing that, under such exertions, there is a prospect before the Church, which will make admiring angels bow down, and bless God, that they have seen what other ages have not seen. Already there is a scene here not paralleled in history;—already, to see that so many of us can meet together, and frankly express our opinions, is that in which the Church may delight: and it is but the beginning of something, depend upon it, something far greater, such as will secure, eventually, fruits in which, perhaps, the universal world will rejoice, when the Great Redeemer is crowned, and this world bows to His sceptre.
Sir Culling E. Smith said—He liked the expression, that there had been found a desire for Union. He was connected with a colony, South Australia, in which mining operations had just commenced on a large scale, and much valuable ore had been brought to light. Every body, however, knew that the precious metal had been there ever since chaotic times. It had only been found now. So with regard to the love of the brethren. It exists in every converted heart. Its existence in the Church dates from the Church's foundation. But events, thank God, were bringing it up to the surface. And here he saw before him a great Christian mining company, who were determined to excavate and exhibit that precious ore of primeval charity. Affection, however, without principle would be inadequate to the occasion. A disposition to unite, without a basis of faith, would not accomplish the end. They had found such a basis. It had united them; it did unite them. And what united them was sufficient to unite their brethren throughout the world. The present times, I feel, and would have the Conference to feel, are momentous times. If I see a simultaneousness of events connected with any other subject besides religion, I am obliged to refer it to the great ruling providence of God; but especially so in religion. When I see every country coming into a state of solution —Germany, from one end to another, presenting the aspect of parties breaking up, and the Popery of the Romish Communion ceasing to satisfy intelligent minds in that country; nay, the same being true of the cold Rationalism, which has long prevailed there, so that even Strauss himself is said to shrink from the abyss into which his principles are leading him;—when I look to Vienna, and know that 3,000 persons attempted to meet there on religious questions, and had to be dispersed by an armed force;—when I know that the Rabbis met at Frankfort, but a few months ago, saying,'” Our system is going to pieces, let us try and make a new one;—when I look to Syria, and see society in a state of liquefaction, so that around Jerusalem there is no government but that of an Arab; and every one almost watching for some event in the West or the East, to give it a new character;—when I look to France, and think of the hundreds of congregations which have left the Romish Church, and are seeking for instructors;—and, when I look at home to the turmoils and changes and movements in Society, to the state of things in Ireland, and the agitations in the Romish Church, (Who can tell but we may have a Ronge, or a Czersky there?):—when I look at the religious phenomena which all the countries of Europe at this moment present, and think of the words of a distinguished Italian, now dead,—“There are three lives,” said he, “in Europe those of Louis-Philip, Metternich, and the Pope. If these men die within twelve months, all Europe will be in convulsion:”—when the was is melting, and is preparing to receive a new impress, and, amidst all this, I cannot but feel that you hold in your hands the seal, bearing the device of the olive-branch, which God intends that you should stamp upon it; I cannot but look forward with joy to the prospect which this movement opens up before us.
Rev. Dr. Massie, of Manchester said, I particularly admire the Evangelical Alliance. It is possible to be confederated as Protestants in name but not in love. The most severe antagonism may be maintained to the system of the Papacy; the most strenuous-adherence to what are reckoned Protestant tenets, and the most earnest advocacy of Protestantism as a system, may be cultivated, where the elements of Christian union do not exist, and where the fellowship of the saints cannot be enjoyed. But Evangelical union requires the presence of Christian love; and Evangelical principles cannot subsist without producing the development of Christian love, and inspiring a desire for the union of the brethren, that they all may be one in Christ. An Evangelical Alliance, then, is what I hail with the most cordial welcome, as the harbinger of brighter days to the Church, and the precursor of a more triumphant diffusion of Scripture truth in the world.
The Rev Dr. Alder, of London remarked,—They had met there, at an important period in the history of the world, to avow their adherence to, and their union in that great visible center of unity recognised as such by all sound Protestants, the truth of God as contained in the Holy Scriptures. Our union, therefore, is not sectarian, because it is founded upon the truth as it in Jesus; nor is it of a latitudinarian character, because it is limited in its range by the truth upon which it is based. The Rev. Dr then enlarged upon the importance of two of the great principles which the Meeting had substantially affirmed, viz: the superiority of Christian truth over the modes and forms under which it is embodied; and the supremacy of the Gospel, not merely as a revelation, discovering to man the wisdom of God, but as a medium of operation—as being the power of God into salvation to every one that believeth; art instrument which the Church should employ in her aggressive movement against religious error, at all times and in all places. He further remarked, that, during the sittings of the Conference, he had frequently been reminded of an anecdote connected with the personal history of the venerable
Rev. Dr. King, of Glasgow, said—As to the Scottish Statement, the preparation of it was a small affair, and I am ashamed that it should be so formally acknowledged. Besides, it is indebted for decided improvements to the suggestions of others. But the document possesses interest quite independent of its own merits. It shows how much we were agreed in Scotland before enjoying the benefit of this Pentecostal effusion; and indeed we there present a declaration at doctrinal views, more full and decided than it has been thought wise to venture on in our collective assembly. The paper is an evidence, not only of doctrinal agreement, but of mutual friendliness. All our Meetings were characterized by delightful
“So passed off the Liverpool Conference, a Convention that will be noted in Ecclesiastical History. Its sessions occupied three days; all its resolutions were unanimous; and so completely was the interest sustained to the end, that numbers still occupied their seats, as if reluctant to quit them when the business was concluded.”
The bearing which that Meeting is likely to have upon the future movements of the Church, as well as its own intrinsic importance, will sufficiently apologize for the space we have allotted to its proceedings. In future numbers we expect to detail the subsequent history of the Alliance.
The Hutt.—Opening of the Primitive Methodist Chapel.—This Chapel was opened on Sabbath the 11th ult.; the
Otakou.—We are happy to know that this settlement commences as highly favoured by religious privileges as secular advantages. Dr. Candlish, and the Presbytery of Edinburgh, bore the strongest testimony in behalf of the Philip Laing, John Wickliffe and being the first child born and baptized at Dunedin, was very appropriately named after the first great English Reformer.
Protestant Association.—The Protestant Association of London furnished a grant of their publications for New Zealand, to the
Nelson.—An Auxiliary Missionary Society was lately formed there among the Wesleyans, which promises to do well; but several interesting particulars on that settlement, and the Bible and other Societies in Wellington, will appear in our next.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
John Wickliff, justly termed the morning star of the English Reformation, was born about the year 1324, and derived his name from the place of his nativity, a small village six miles from Richmond in Yorkshire. From the era of the Norman conquest, the family to which he belonged had been lords of the Manor, and patrons of the Rectory of Wickliff; and it is to be inferred that his parents were able and willing to give him the best education which the kingdom then afforded. In due time he became a commoner of Queen's College, Oxford, a seminary of very recent institution; but he speedily removed to Merton College, the most distinguished in the University, at a period when the number of students had recently been estimated at thirty thousand. He made great proficiency in all the ordinary branches of learning; language, logic, and rhetoric; in the civil, canon, and municipal law; but his greatest efforts were directed to the study of theology; not only as taught in the ponderous tomes of the subtile and sophisticating schoolmen; but especially as found in the unerring and infallible standard—the word of God. As Fuller observes, “The fruitful soil of his natural abilities, he industriously improved by acquired learning. He was not only skilled in the fashionable arts of that age, and in that abstruse,
In his thirty-sixth year, he became known at Oxford as the vigorous and successful opponent of
In the year following, the Society of Baliol College presented him to the rectory of Fillingham, in the diocese of Lincoln, and he become Master of that College in the same year. But font years after, in 1365; he accepted the Wardenship of Canterbury Hall, being appointed to this office by Simon de Islip, Archbishop of Canterbury. Islip appointed him to this office, “for the honesty of his life, his laudable conversation, and his knowledge of letters.” But the Archbishop dying soon after, Langham, his successor in the primacy, displaced Wickliff. This led to an appeal to the Pope, who decided against Wickliff; and two years after the King confirmed the sentence of the Pope, gold it is said being the procuring cause of the sentence.
In the same year in which he was appointed
In 1368, Wickliff exchanged the rectory of Fillingham for that of Ludgershill in the archdeaconry of Bucks, a benefice of inferior value but situated at a more convenient distance from Oxford.
Four years thereafter, in his forty-eighth year, he took his degree of Doctor of Divinity, and became a Theological lecturer at Oxford. Energetic, learned, and eloquent the professor's chair, in a University so numerously attended, afforded him the best opportunity in that age, when printing belonged to the future, of exposing error, promulgating truth, and stamping the impress of his own mind upon the age, by instilling his doctrines into the minds of those, who were to be the public instructors of the nation.
Two years afterwards, in 1374, he was sent by Edward III. with the Bishop of Bangor, and others, on a mission to Pope Gregory XI., respecting certain encroachments with regard to the reservation of benefice. This negotiation was carried on at Bruges, in Belgium the Papal Court being then at Avignon in the South of France, and lasted two years. The Bishop of Bangor appears to have favoured the interests of the Pope, but Wickliff opposed the claims of Rome and supported faithfully the interests of England. During this period he was presented by the king to the prebend of Aust, in the Collegiate church of Westbury, and also to the rectory, of Lutterworth in
(To be Continued.)
(Continued from page 5.)
Many well meaning men frame a sort of creed of their own, or adopt one of their neighbours, and then, if they go to the Bible at all, it is for arguments in support of what they have already decided upon. But this is quite inconsistent with that “meekness,” with which we are to “receive the engrafted word.” James, 1, 21. 2 Tim., 3,15. Isaiah, 8, 20first studied; and nothing should be admitted into our belief, but what is contained in, or can be proved by it. “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.“
Let us then, examine these, which we have ventured to call, 2 Pet., 1, 21. John, 14, 26. Chap. 16, 13.Catholic principles, one by one, with humble; submission, to the Bible, and earnest prayer for the illumination and guidance of the “Holy Ghost,” by whose influences the “holy men of old spake” and wrote; and of whom it was graciously promised, by the Lord Jesus, that “He shall teach us all things,” and “guide us into all truth.“
There is then See among many texts, Mark, 16, 16. 1 John, 5, 10. John, 3, 36., Chap, 6, 47. Col., 1,12. Gal., 3, 26. Rom., 8, 15—17, Eph., 1, 13, 14. See, In addition to preceding, John, 16, 8—11. Heb., 11, 6.faith which worketh by love. This is evidently an essential, a fundamental principle of Christianity, for, according to Scripture, he who hath it is “saved,” he “hath the witness in himself,” he “hath everlasting life;” he is “a member of Christ, a child of God, an heir of the kingdom of heaven,” to which he has a title, for which he is “made meet,” and of which he has an “earnest.”
Faith is then a cardinal principle of the Gospel. John, 3, 14—19. Chap. 6, 29, adfin. Acts, 8, 34—38. Chap. 16, 31. Phil., 3, 8. 1 Tim., 1, 15.It respects especially, as its object, the Lord Jesus Christ. See, as instances of inspired teaching on this point, our Lord's conversation with Nicodemus; his reasonings with the Scribes and Pharisees, and other fleshly hearers of his word; the discourse of Philip with the eunuch; and the answer of Paul and Silas to the jailor at Philippi.
From the terms in which the topic under discussion James, 2, 14—26. I Cor., 13, 2. Rom., 1,18. Luke 13, 24—30. 2 Peter, 1, 4.without works,” and describes it as being destitute of anything vital or saving: yea, as entirely wanting in life and power as is the human corpse, when the spirit has fled.
The Dr. Macknight in loc. Acts, 8, 37. Rom., 10,10. 1 Pet., 2, 24. John, 20, 28.Catholic principle differs widely from this inoperative faith. It is living, energetic; it “worketh by love.” As Dr. Macknight says, “The account which the Apostle here gives of faith, deserves attention. He does not say that it consists in the mere speculative belief of the truths of the Gospel; nor in a confident persuasion, taken up any how, that we with all thine heart, thou mayest.” To the same effect is the language of St. Paul,” For with the heart man believeth unto righteousness.” Who his own self bare our sins in his own body on the tree” He believes the joyful news, and his full heart responds, “My Lord, and my God!“
As the serpent-bitten Israelite, under the law, Numb., 21, 8, 9, comp. Joan, 3, 14, 15. Numb., 35, 11, 12, comp. Heb., 6, 18.looked to the brazen serpent and lived; so the conscience stricken sinner, under the Gospel, looks to the cross, and finds peace and salvation. As the manslayer fled with all haste, and stayed not until safe within the gates of the city of refuge; so the alarmed sinner, fearful lest “the terrors of the Lord” should burst upon his unhappy head, hastens, as for his life to the feet of Jesus, and obtains “strong consolation” with those “who have fled for refuge to lay hold upon the hope set before us.”
We have, in some measure anticipated, the benefits resulting from this living, vigorous principle. As will be seen above, the believer is The references are too numerous to be noted, See especially Acts, 13, 38, 39. Rom 3, 24, Chap., 8, 1—4, v. 15—17. Eph., 2, 5—9. 2 Tim., 1, 9. Titus 3, 5, &c, &c.justified, or forgiven; for the “through his name whosoever believeth now by the believer is evident, in that most of the passages where it is used are in the present tense. 5, 1, 5.
Another great, catholic, principle of Christianity is Regeneration; or as styled by the Apostle in one of the passages with which we have headed the thoughts we are now penning, a new creature.' To this important subject we will, if God permit, address our-selves in our next paper.
[To be continued]
The time we live ought not to be computed by the number of years, but by the use that has been made of it; thus, it is not the extent of ground, but the yearly rent, which gives the value to the estate.—Budgell.
On a fine sunny Sunday, in the beginning, of June, 182—, a youth found himself for the first time within the walls of a Sunday School. With all the light-heartedness of youth, and the self-importance of seventeen, he had also his full share of that dim unconsciousness of purpose, that vague, dreaming un-reality which so characterizes that fair but thoughtless period of life. Yet there he was, scarcely knowing why, having some indistinct idea that Sunday Schools were “places in which poor children were taught to read,” and that as he happened to have acquired that art himself, it would be right in him to communicate it to others. As to religion—why as he had none himself, he could not be very anxious to teach that, and perhaps had he distinctly perceived beforehand the religious character of the institution, he would not have been found there then. But there I repeat he was, and a few words from the Superintendent impressed him at once with the character and the importance of the work he was about to undertake. By degrees so rapid as to leave no trace of their progress, he found his mind filled with emotions altogether new. The feeling of awkwardness so inseparable from such an introduction soon wore off. The whispered criticisms of the boys on the “new teacher” were soon suppressed or ceased, and when school for the day had ended, and he had joined in the devotional service with which it was concluded, and the teachers had pressed round their new associate greeting him with cheerful looks and words of welcome, not only was the current of his thoughts completely changed, but he felt himself shrunk into a most painful nothingness. He had
Before leaving the school, the Superintendent had given him a copy of the Teacher's Magazine. He read it with feelings of thrilling interest. A new world seemed opening upon him. He found that Sunday Schools were an organization, and their teachers a phalanx, and being invited to attend meetings of teachers, conference meetings, and so forth, he found to his unutterable surprise, but with wild throbbing delight, that in the midst of “merry England,” even in the bustling throng of London, there were thousands of simple minded, but earnest men, who made education their study—teaching their business—and the Sunday School their home. His heart bounded at the idea. He was no longer alone! He was one of a mighty host—an integral portion there of, however small, and as the grand idea took possession of his mind, he sprang onwards and took his place in the army's midst, where for many long years he was found, “faint yet pursuing.”
Sunday School Teacher, take “heart of grace.” True, thou art oft times almost borne down by the wearing anxieties, the onerous burden of the much loved work, but apart from the thought that—
there is also this that thou and such as thyself form this great section of the army, in which the King of Kings, the Captain of Salvation, “sits as chief, and which under him goes forth conquering, and to conquer.” This, this is thy position, thy happy lot, for say, Teacher! Brother! have not some such feelings been thine?
Prease, (French) hold.
A Scotch nobleman, of the Roman Catholic persuasion, lived a very retired life, and left his affairs very much in the hands of others. One of his tenants, named Donald, rented a farm upon which his forefathers had lived above two hundred years. The lease by which he held was on the point of expiring and the steward refused to allow Donald a renewal, wishing to give it to a Friend of
Donald, almost in despair, resolved on a bold measure. He climbed over the garden-wall, and entering a private door, made his way unobserved towards the apartments of the nobleman. As he drew near he heard his lordship's voice engaged in prayer; and waiting till he should conclude, distinctly heard him pleading earnestly with the Virgin Mary and St. Francis to intercede with the Father and Son in his behalf.
After the voice ceased Donald gently knocked at the door, was admitted, and made his case known to the nobleman, who, greatly moved by his tale, assured him that his lease should be renewed, and, himself and family protected from the resentment of the steward. Donald poured forth his earnest and artless thanks, and was about to take leave, when a feeling of anxiety for the generous nobleman took possession of his mind, and he addressed him thus:—
“My lord, I have been a bold man, but you have forgiven me, and saved me and my family from ruin; I would again be a bold man, and say something farther, if I have your permission.”
“Well, Donald, speak out,” said the nobleman.
“My lord, replied Donald, “as I stood waiting at your door I heard you praying with great earnestness to the Virgin Mary and St. Francis; you seemed to be very unhappy. Now, my lord, forgive me, but I cannot help thinking that the Virgin Mary and St. Francis will do you but little good. I had been a ruined man if I had trusted to your servants; I came direct to your lordship, and you heard me, Now, if you would but leave the Virgin Mary and St. Francis, who, I am convinced, will do no more for you than your steward would for me, and just go direct to the Lord Jesus himself, and pray to him for what you need, he will hear you and grant the desires of your heart; for he has said in his word, ‘Him that cometh to ME I will in nowise cast out.'”
Swear Away.—A Sailor, standing on a wharf, was swearing away very boisterously, when one of the Society of Friends, passing along, accosted him very pleasantly, and urged him to continue the exercise. Said he, “Swear away, friend, swear away, till thee gets all that bad stuff out of thee, for thee can never go to heaven with that stuff in thy heart.” The sailor paused, and with a look of astonishment and shame bowed to the honest Quaker, and retired from the crowd which his turbulence had gathered around him.
Important Hebits.—He who cannot find time to consult his Bible, will find some day that he has time to be sick; he who has no time to pray, must find time to die; he who can find no time to reflect, is most-likely to find time to sin; he who cannot find time for repentance, will find an eternity., in which repentance will be of no avail—H. Moore.
The Bible—Scripture without any commentary is the sun from
Prayer.—Spalatin, chaplain to the Elector of Saxony, asked Luther, “What is the best way of studying the scriptures?” Luther replied, “It is certain one cannot arrive at an understanding of the scriptures either by study or by the intellect. Your first duty then is to begin with prayer. Entreat of the Lord that he will deign to grant you, in his great mercy, the true understanding of his word. There is no other interpreter of the word of God, than the author of that word, according to that he hath said, ‘They shall all be taught of God.’ Hope nothing from your labours, nothing from your intellect, trust solely in God and in the influences of His spirit. Take the word of a man in this who speaks from experience.”
Truth.—Truth is more powerful than eloquence, and victory is for him who stammers out the truth, not for the eloquent advocate of a lie.
Faith.—The Holy Spirit is no sceptic, and he has written in our hearts, a firm and strong assurance that makes us as certain of our faith as of our life.
Humility.—God in mercy, said Luther, preserve me from a church in which there are none but saints; let me dwell where are the humble, the weak, and the sick, who know and feel their sins, and who groan and cry incessantly to God from the bottom of their hearts for his comfort and his aid.
There is no spot in Europe to which the eyes of Christendom have been more anxiously directed for the last three years, than to the Canton de Vaud in Switzerland. In 1845, about 100 out of the 200 ministers in the National Church in that Canton, seceded from the establishment, in consequence of the arbitrary and oppressive restrictions imposed upon them by the Civil Government. The Seceding Ministers and people have since formed themselves into a separate Church under the denomination of The Evangelical Free Church. But amid the boasted freedom of republican institutions, it is clearly shown that the sacred name of liberty, as well as the holy name of religion, can be prostituted by bad men to serve the most of purposes; “Confirmation strong” has been given to the words of holy writ that the world loves its own, but those who are not of the world the world hateth. The enmity of the infidel government to the gospel is seen not only in their persevering opposition Evangelical Christendom will show:—
“The Vandois public has been, informed, says
L’ Avenir,that a foreigner, an Englishman,—Mr, Cook, a Wesleyan Minister,—after a residence of several years in our country, has received from the Government, by an order of the Prefect of Lausanne, dated December 22nd, 1846, a command to leave the Canton within fifteen days. This order is given, in consequence ofcommunicationstransmitted to the Council of State by the authorities under its direction. Mr. Cook had waited for a renewal of his permission to reside, and it is on December 32nd, that the Council of State orders a venerable man, his wife, and his children, to leave the country;—in the depth of a very severe winter!“We have asked ourselves—What, then, are these
communications,which have preceded and brought about a decision so severe, so inhuman? Has Mr. Cook, for instance, been chargeable to the country? Has his family required the succour of charity? On the contrary, he has himself succoured childhood and misfortune. Has Mr. Cook given room for complaint by irregular conduct? Not at all! he is as example in the midst of us, and has the highest testimonials from the public. Perhaps he may be an unquiet spirit, an intriguer, a political character, a partisan? No! he is occupied only with piety and religion. Can this possibly be his crime? He does not belong to the Official Church; he does not follow the rites of the Government; he has his own charge of which he is pastor; he belongs to the Wesleyan Church. If it be so, then it is the Wesleyan Church,—which has found a free home in every quarter of the world, even among savages and barbarous tribes,—that is now persecuted in the Canton de Vaud, in the person of Mr. Cook.”
In a subsequent communication on this subject, the Rev. C. Baup says, “You have perhaps heard that the Rev C, Cook, who was ordered to quit our Canton in the middle of winter—unquestionably for the sole reason that he is a Wesleyan, and applied himself in a true spirit of Christian, love in leading souls to Christ, and edifying them in the faith, was allowed a delay of two months; I am still inclined to hope that the original order will not be put into execution; but how distressing it would be for us, to see a dearly beloved brother, who is held in just estimation, leave our country under such circumstances.” From the Wesleyan Notices of January, we learn that Mr. Cook and his colleague, the Rev, Mr. Ogier were both. banished from the Canton: but were shortly after succeeded by the Rev. Messrs. Gallienne and Jaulmes, who continued to labour for some months amid various difficulties and dangers, but were finally interdicted from labouring in public by the edict of the Government in November. Since that time they are now visiting and labouring from house to house, but uncertain if even that privilege would be long continued.
In February, 1847, the Council of the Canton,—the Legislative Council, invested the Council of State—the Executive Council, With all powers necessary to put an end to all religious meetings
§ “1. All religious meetings out of the National Church, and not authorised by the law, are from this day, and till it is otherwise decreed, forbidden in the Canton de Vand.
§ “2, In case of disobedience or resistance to the prohibition contained in §, religious meetings alluded to in it shall be dissolved, and persons having resisted the authorities, shall be brought before the tribunals, to be punished according to the penal code.
§ “3. Demissionary pastors and ministers, or other persons having officiated at such meetings, shall be sent back into their parish, if they are not already living in it.
§ “4. If, among the persons mentioned § 3, as officiating in prohibited meetings, there were found foreigners, they shall be immediately expelled.”
That this edict is not to be an idle threat, will be seen from the following extract of a letter in the Scottish Guardian of January last:—
“For the last fortnight persecution has been awakened more fiercely than ever. It is now perfectly well known (I have never doubted it) that the agitators-in-chief, the helpers of the troubles, and the leading cause of the disorder and oppression, are the new members who compose the Council of State. Of humble extraction, raised to power by the populace, they spread themselves among the people, in order to undermine the gospel which they abhor, and to oppress the children of God. It is no longer the Free Church alone which they attack, nor against the most sapred liberty that they hurl their blows, but against the gospel itself,— against Christians of
everydenomination. They were in peace before the 24th of November last; religious assemblies could be held without being the butt of general violence; the fermentation was partial and local. If low people, the instrument of the Council of State, threatened and insulted in some places, there were many localities where all was quiet. But the Government abhor tranquillity,—it must have agitation, and it published its decree on the 24th last month. By a single blow all the country is struck. Where the people murmured against the Christians, the edict now harlis, and is on the point of open war. Where all was tranquil, this decree has excited the passions. To cover their iniquity, the agents of the Council of State spread the most absurd reports; for instance, they say that it is the Christians, the demitting pastors especially, who are the cause of the war against the little cantons, —that they are instigated by the Jesuits, &c., &c. Hence an increase of hatred against them! The people are struck with a spirit of dizziness and unmeaning fury. They eagerly seize hold of the most downright calumnies, and disclaim aught like truth. In the midst of such an extensive ferment, provoked and augmented by the Council of State, the Free Church has been unable to hold its meeting of Synod. It has been impossible for them to assemble; the Council of State, or its low-born agents, woulddoubtless have assailed them. Since the last decree, which forbids all kinds of religious meetings except those of the National Church, the Free Church particularly being in view, it has become the object of a hatred perfectly atrocious. Public worship on Sunday has been suspended; in most places Christians have been unable to leave their houses; their doors have had a surveillance to watch before them, of the armed guard, paid by Government. Some of the demitted ministers have had their lives threatened. One of them escaped from being killed by a blow from the handle of a loaded pistol. The murderer, upon whom the pistol exploded, was severely wounded in the hand and eyes. The sequel is interesting. The threatened pastor had him carried to his (the pastor's) own bed. The miserable man acknowledged his crime, and entreated God's servant to pardon him, and to pray for him. As. Christians ought to have social worship, they have been meeting in small groups; in different houses, and at different hours —some before daylight; however they have not been able altogether to elude strict search and insult.
The end in view of the Council of State is to instigate the people more and more against the ministers of the Free Church. It wishes, at all hazards, to drive them from the country, in the hope of being able more easily to spread abroad its Infidelity and Rationalism. To accomplish this, it is not afraid to exceed even, its
full powers, by sending back into their original parish the ministers who, by their assemblies, would be theoccasionof disorder. To understand this you must know that, in Switzerland, the original parish is not always the place of residence. Thus to be sent back into his parish, is to seeone's whole life broken up. It is to many people an exile.As to the internal life of the Free Church, I have good cause to believe, it progresses. Persecution re-animates its faith; increasingly detaches it from the national Establishment, and causes a stronger and stronger rooting into the ground where the Lord has planted it.
The Vaudois Christians have learnt, with much thankfulness, that the Evangelical Alliance in London has invited its various sections to unite in prayer on behalf of their brethren in Switzerland. They bless God for this; it is a precious proof of brotherly love. The Lord grant great blessing both upon those who pray, and on the objects of these requests!”
The Edinburgh Witness of the same month writes also as follows:—
“Our readers are already aware of the edict, issued some weeks ago, proscribing all religious assemblies, and indeed all public worship, save within the pale of the National Church. If any one imagine that this outrage on the rights of conscience was the result of a momentary ebullition, and that those who perpetrated it would soon become ashamed of it, and revoke the edict, he must now be undeceived. The persecution not only continues to rage, but waxes hotter every day. The present number of the
Avenircontains some most affecting statements respecting the insults andexpressions to which the demissionnaireclergy are now exposed. They cannot assemble their flacks but at the peril of banishment by the authorities, or of death at the hands of the mob. No longer is the sanctity of their dwellings respected. The inviolability of the domicile, guaranteed by the constitution, has been effaced by a stroke of the pen. Any one whose passions instigate him, may erect himself into an inquisitor. The lowest of the mob, the meanest police guard, may enter at pleasure the abodes of the citizens; and the instances are numerous, since the promulgation of the decree, in which this outrage has been perpetrated. Many of the ministers have been obliged to leave their parishes; others remain, but it is at the peril of their lives. They are shut up in their houses, and are prevented from preaching. The Free Church minister of Bex has been compelled to leave Switzerland. For some time previous to his expulsion, thegendarmeriewere perpetually on the watch to disperse the meetings of his congregation, which could take place only by stealth, in the open air, and in unfrequented places. Another of the ministers thus writes to the Count St. George,—'We closed our doors, and waited patiently the attack which had been announced,’ (he had been warned of an intended massacre and pillage):—“'We remained engaged in prayer, and in reading the Word of God, until after midnight, when my children retired. The remainder of the night was quiet, save a stone thrown against the door. We had no arms whatever,—the inhabitants of the house (myself excepted) being women and children. Thus did the Lord protect us! His holy name be praised! We have since learnt that the courageous letter which Mr. Monod,—one of the most pious of the official clergymen,—found means of inserting in some of the newspapers in favour of religious liberty, had for that night drawn upon himself all the popular fury. He therefore went to the Prefect, who promised to try and provide for his safety as a clergyman of the Established Church,
but for that night only,'“The schoolmasters adhering to the Free Church of the Canton are faring just as the ministers have done. In many cases they have been dismissed. In the parish of Upper Ormont, three teachers, one of whom was a female, had the alternative presented to them of re-entering the National Church or suffering the loss of their situations. They continued steadfast in their profession, and were dismissed. One of the teachers was the father of seven children.
“This persecution portends only evil to the Vaud, but it may be productive of good to the neighbouring Cantons. The Cantons of the Sonderbund are now open to the Protestant preacher since the expulsion of the Jesnits, and present new fields of labour to those against whom the door has been closed in their own Canton. And should the whole of Switzerland come to be interdicted, they can turn to France, where the fields in some places are comparatively white unto the harvest. The Evangelical Society of Geneva waits only an increase of its funds to offer employment in this quarter to the exiled ministers of the Vaud. The documents presented by the
French Prime Minister on Friday night, in the Chamber of Peers, prove incontestably that but for England the Swiss would at this moment have been waging a sanguinary warfare with the combined arms of France and Austria. It is a bad requital which Switzerland has rendered. It is a ruinous policy, too, which she now pursues, and at no distant day will she reap its fruits. Switzerland is now dealing a fatal blow to her industry and arts, for already emigration on a large scale begins to be talked of by the more industrious of her citizens. Her attempt is hopeless, moreover, to crush the gospel and establish pantheism. History may teach her some lessons on this head, and the monuments that surround her are eminently fitted to enforce the lesson. That faith still flourishes which the Dukes of Savoy and the rulers of Piedmont laboured so hard to crush. Persecuted Christianity is like sunset on the Alps. Now the light shades, and seems to be utterly extinct; but anon a fresh glory breaks out, and a ruddy glow runs along the snowy peaks, as if a new sun rise had taken place.”
At a meeting of the Edinburgh Continental Society, in January last, the Rev. Mr. Burgess, of Chelsea, said—
“There are 35,000,000 of a population in France, and of these not more than 5,000,000 live in towns of any size; the other 30,000,000 live in the communes or rural districts. Of this community 2,000,000 cell themselves Protestants (though many that went under that designation are rationalists, infidels, &c.), and the remainder are for the most part either sunk into the depths of Popish superstition or loose infidelity. But, on the other hand, it was a gratifying fact, and one which showed the great progress which had been made in France, that although in 1818 there was only fourteen pastors of evangelical principles, who held also the great truths essential to true religion, there were now 200 pastors in that country, regularly appointed with congregations, who have given in their adhesion to the orthodox faith. The way, he said, in which the Gospel is spread in France is this,—first, a colporteur, dressed in the garb of a peasant, with a leathern bag slung over his shoulder, in which he carries a supply of Bibles, Testaments, tracts, &c., penetrates into the most remote districts of the country, and sells them to the peasants. Sometimes he disposes of a good many in one village, which he instantly communicates to an evangelist, who immediately pays a visit to the village, and expound in a plain, unpretending manner, portions of the Scripture to the people, until at length he is followed by a pastor, who forms the converts into a regular congregation. But a great barrier had been thrown in the way of the colporteurs and evangelists by the law of France. It was generally thought that that law conferred religious liberty upon all, but the fact is not so.”
We shall be delighted if the new government of France act on more enlightened principles.
Of late, several Armenian Christians have been converted by the American Protestant missionaries in Turkey, and are known by Armenian Bishops; and the Sultan refused them all redress, because Protestants were not among the number of tolerated religions in Turkey. Our Minister, Lord Cowley, has, however, taken up their cause, and procured for them and other Protestants a legal right of recognition. This is a matter for which all true Protestants will feel grateful to Lord Cowley and Lord Palmerston.”
J. S. Buckingham, Esq., the celebrated traveller and earnest advocate of Temperance, has been delivering a series of lectures on Palestine, Egypt, and other Oriental Countries, in several of the principal towns of England and Scotland, with the view of raising funds to assist in erecting a large and elegant hall in London, where by the aid of science, the charms of music, and other attractions, the higher classes may be brought to hear the claims of the Temperance Society, and lend their aid in arresting the fatal progress of the great national evil—intemperance. Mr. B. says, “There is a difficulty in getting the temperance principle introduced into high quarters, the lords of the land holding it to be a low thing to abstain, because it was first propounded by working men. But many of the nobility,” he says, “would be ready to assist this cause if their judgment were properly enlightened on the subject.” His lectures appear to have been well attended.
The last mail from England brought the intelligence of the death of his Grace the Archbishop of Canterbury, Full of years and of honours, Dr. Howley has descended the grave; and Dr. Summer, who has for many years very worthily filled the See of Chester, is spoken of as being his successor to that important and responsible position. Dr. Summer's elevation will be a heavy blow and great discouragement to that party whose object has been to unprotestantize Church of England, as he looks with great favour upon and has assisted with his eloquence, the efforts of Bible and Missionary Societies, things which the subverts abhor, if there be any meaning in words, any significance in deeds. His Grace of Canterbury has soon followed him of York to the tomb, both lived long, and if they were not remarkable for doing much good, neither are they mentioned as having done much harm, they were not of the tribe of Ishmael, to which, one Reverend Bishop is said to belong, he is not an Archbishop, perhaps, he hoped to have been one; perhaps, he thought that he ought to have been one. Let us hope that the many changes in the ecclesiastical rulers of the Established Church will promote the interests of true religion. this is the object of our wishes. Appearances are more propitious than they were.
Tractarianism is on the wane. Good men will rejoice at this. Ecclesiastical changes are not the only ones that have occurred in Christendom. Wearers of miters have died! Wearers of crowns have, lost them, at least one notable instance of this has occured, Louis Philippe, the King of the French is again an exile! grasping at more, he lost what he had. The dog and the shadow over again! His case illustrates the revealed fact of a retributive providence, “Verily there is a God that judgeth in the earth”.
The whole of Europe appears to be in a disturbed state, and war is spoken of as imminent. In this state of things it is plainly our duty to pray for the preservation of peace. War is a tremendous evil, evil to both conquerors and conquered. Let us pray then, “Give peace in our time O Lord.” To those of our readers who do not read the newspapers, it will be gratifying to hear that there is a prospect of peace in our Colonial border. The formidable Heki is quiet, he has had an interview with the Governor-in-Chief, which was friendly in its character and issue. Let us hope that we “shall learn war no more.” Let all do their best to prevent causes of offence. The native inhabitants are not perfection, but they are capable of improvement; in fact, they have improved, and will improve if the right measures are adopted and persisted in.
To-morrow is still the fatal time when all is to be rectified. To-morrow comes—it goes—and still I please myself with the shadow, while I lose the reality; unmindful that the present time alone is ours, the future is yet unborn, and the past is dead, and can only live (as parents in their children) in the actions it has produced.
This settlement is interesting in several respects; there is not the bustle and excitement that we see in the Towns of Auckland and Wellington, but there is an air of comfort about the place which we do not see there, it has more of the English air about it. The climate is delightful, the land fruitful, and if the inhabitants are not making haste to be rich, they are nevertheless doing very well.
In religious and educational efforts the place is certainly not behind the other settlements in the colony. There are two Episcopalian Ministers, one Wesleyan, and one German Minister actively employed in their respective spheres, and now the wants and wishes of the Presbyterian portions of the community will be met by the appointment of
If the young people of that District grow up in ignorance of the useful arts of reading and writing, it will reflect disgrace upon their parents or upon themselves, for the School Society, the Episcopalians, and Wesleyans, are all exerting themselves to promote the education of youth. The Wesleyans have lately formed an Auxiliary Missionary Society, which promises to be fruitful, and if every man does his duty will be so. All sects appear to be represented in this district; but it is to hoped all anger and malice and all uncharitableness will be put away, and that the truly spiritual among them will be found wearing that bond of perfectness which is charity, then will righteousness flourish, and it we are told exalteth a nation. Success then in all things (especially in the best) to Nelson.—Amen,
Among the many benefits resulting from the formation of the union is strength, which has been so long known and acted upon by “the children of the world,” is becoming more and more palpable to “the children of light.” Hence, at the last public meeting of the
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.—Rom., 14, 19.
(Concluded from page 29.)
For some months after
In December, of the same year, in consequence of these bulls, he appeared again before the Archbishop at Lambeth; but as the popular feeling was strongly manifested in his favour, and as Sir Lewis Clifford came in as a messenger from the Princess of Wales, the widow of the Black Prince, and mother of the reigning monarch, Richard II., and forbade the clergy to proceed to any definite condemnation of Wickliff or his doctrines, the prelates were awed and no decisive steps were taken. The Archbishop was merely to try the case, the Pope had reserved to himself the power of passing, sentence; a circumstance which, in the providence of God, tied up the hands of Wickliff's enemies, during the most important period of his life. He had been assailing, one after another, the errors of the Romish Church, first the temporal, then the spiritual, power of the Pope; and he had found it more and more necessary to rest upon Scripture. He saw clearly that all his labours would be lost, unless he could furnish his countrymen with this unerring guide in their own tongue; and that spiritual death would reign over the land, unless he could unlock the wells of salvation, and give free access to the waters of life. But how was he, whom Popes and Prelates were continually harassing, to find time to accomplish this work? God permitted two ravenous wolves to quarrel and fight with each other, and while the contest lasted, Christ's lambs enjoyed safety and peace. At this very time Pope Gregory XI. died, and during the contest of Urban VI. and Clement VII., for the Papal chair, Wickliff was allowed three years of undisturbed tranquillity;—from the fifty-third to the fifty-sixth year of his age, a period when his mental powers were in their fullest maturity and vigor,—to accomplish his great work, the translation of the Old and New Testaments into English. This being the first complete translation of the Bible into English, deserves some notice.
The translations of Scripture into English, before Wickliff's time, belong to two periods; the Anglo-Saxon, previous to the Norman Conquest in the eleventh century, and those executed from that time till the fourteenth century, while the language was undergoing great and important changes. Portions of the Scriptures were translated into English during both these periods; but there is no evidence that the whole bible was translated till it was done by Wickliff. He executed his translation with great fidelity, and made the most of the means at his command. He could have little, if any, knowledge of either Hebrew or Greek; and, although he had known these languages, his knowledge would have been of little service to him in this work; for it is doubtful if there was at that time a single copy of the Hebrew Bible, or the Greek New Testament, in all England. It was not till sixty years after, when Constantinople was taken by the Turks, that the learned men of the East fled and carried the remains of ancient literature with them into Italy and the West, and thus contemporaneously with the invention of printing, ancient learning revived in Europe. Wickliff's was not a translation from the original, but from the vulgate, or authorised Latin translation. But he seems to have collated a number of copies of this version, and from a thoroughly corrected Latin copy made a very literal translation into English. It is, upon the whole, a very faithful translation, and the language is far more elegant than it is in any of his other works: the dignity of the matter raised and refined the nervous but unpolished Saxon idioms of the translator, in the same way as our own authorised translation of the Scriptures was, in point of elegance, a full century in advance of the age in which it was translated. It is impossible to say how much our language and our literature are indebted to those elegant translations of the bible; the ideas of Scripture have become incorporated with the vary frame-work of the national mind, and the idioms of Scripture have become part and parcel of the national tongue. With such a ouir other substance, & for-geve to vs oure dettouris, as we forgiven oure dettouris, & lede us not in to temptacion: but delyuer us from yuel amen.” Wickliff's translation was not, and could not be, printed, but it was published in 1380. Books were published then in two ways; either by their authors going from place to place, and reading them to such audiences as they could collect; as courses of popular lectures are sometimes delivered in the present day; or by employing transcribers to multiply copies of the original work. Wickliff's translation was published principally in this latter way, and that to an astonishing extent in a very short time after the translation was made. “The word of the Lord was precious in those days: there was no open vision;” few could read it; few could purchase it; a thousand bibles now could be purchased for the price of one then; the price of a copy of the New Testament was equal to the wages of a tradesman, yeoman, or curate for a year. It was but for a short time any were allowed to read the bible, even under these disadvantageous circumstances. The strict
While Wickliff was in the midst of his translation, and possibly in consequence of intense application to his studies, he had a severe attack of palsy at Oxford. During this illness, some of his old antagonists, the begging friars, thinking this might be a favourable opportunity to obtain a recantation of his declarations against them, paid him a visit. A doctor from each of the four mendicant orders, together with some of the civil authorities of the city, entered Wickliff's chamber. They at first expressed sympathy for his sufferings, and hopes for his recovery. They then reminded him of what he had spoken and written against them, and, as death seemed to be near, they hoped that he would give proof of his sorrow and repentance for those sins, by distinctly recalling all that he had said to their disadvantage. The reformer listened patiently to their address. When it was finished, he beckoned to his servants to raise him on his bed; then summoning all his remaining strength, and fixing his eyes on the mendicants, he exclaimed aloud, “I shall not die, but live, and shall again declare the evil deeds of the friars.” The appalled doctors, with their attendants, hurried from the room, and in the after writings of Wickliff, especially in his translation of the bible, they found his prediction fully verified.
After finishing his translation, Wickliff attacked the doctrine of transubstantiation, first, in his theological lectures at Oxford, and, afterwards, in various publications. This drew down upon him the displeasure of the Chancellor of the University, who prohibited him from teaching at Oxford. Wickliff, to secure his personal liberty, protested, and appealed to Parliament. Here again God brought good out of evil; for the disturbances raised this year by Wat
It is impossible to estimate fully the effects of the labours and writings of Wickliff upon England, and even upon Europe, especially of his translation of the Scriptures. His writings were said to be as voluminous as those of Augustine. He wrote with great clearness and vigor against all the prevailing errors and corruption's of the age,—the mendicant Christ Jesus. He established the great Protestant principle, “the Bible alone”; he unlocked its treasures for the first time to his countrymen; as Milner says, “There can be no doubt that he loved light and truth, and the real wonder is that in his circumstances he attained so much of them.” Fuller remarks of him “We have this treasure in earthen vessels, and he that shall endeavour to prove a pitcher of clay to be a pot of gold will take great pains to small purpose. He was a man and so subject to error, he lived in a dark age and was vexed with opposition. Many of his expressions want not granum ponderis but salis, no weight of truth but some grains of discretion. But, alas! two hundred of his books are burnt, and we are fain to borrow the titles of them from his adversaries, who have winnowed his works as Satan did Peter, not to find corn but chaff.” His followers were numerous and zealous. The amount of persecution directed against them in the following century shows what a deep and extensive hold the truth had taken of the public mind. John Wickliff's “poor priests” shared largely of the same honours as
“The slothful Christian can no more expect to prosper than the slothful tradesman.
“Sin makes fools agree, among the righteous that which is good unites, evil only will unite all the wicked in a land.
“Receive that doctrine as true which tends to humble the sinner, to exalt the Saviour, and to promote holiness.
“Set a high value on thy soul; for what we lightly prize, we easily part with.
“Whatever is undertaken according to God's will, will be attended with God's blessing.”
(Continued from page 34.)
The sinfulness in which all the sons of men are involved is in two great parts, viz; guilt and depravity. Rev., 21, 27.Guilt, which affects their relation to God, exposes them to His Justice, and renders them legally unfit for the Kingdom of Heaven:—and Depravity, which affects their own state of heart and life, makes them equally offensive to Divine Holiness, and renders them morally unfit for that pure and holy place, into which “anything that defileth, or whatsoever worketh abomination, or maketh a lie” “shall in no wise enter.”
The mediation of Christ has regarded both these parts of our distressing malady, and has provided amply for their removal. In the book of Zechariah is a prophecy concerning the death of Messiah, which says, “In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for Zech., 13, 1. John, 19, 34, 35. 1 John, 5, 6. Acts, 26, 18, 2 Cor., 5, 17.sin and for uncleanness.” atonement and purgation. To this, it would appear, the Evangelist, St. John, refers, “But one of the soldiers with a spear piereed his side, and forthwith came there out blood and water,” &c.; even Jesus Christ; not by water only, but by water and blood.”
We see at once then the importance of that principle which is now under consideration. Is justification by faith a cardinal doctrine of Christianity, an essential, a Gal., 5, 6, 6, 15. John, 3, 3—9. Rom., 2, 28, 29. Eph., 4, 23. Phil., 3, 3, Rom., 12, 2, &c. 2 Cor., 3, 18. Psalm, 51, 10.Catholic principle of religion? So is Regeneration, or the new birth; for the two must go together;—they are inseparable. Can there be no Christianity without “faith which worketh by love?” Neither can there be without “a new creature.” The same Apostle who declares the absolute incompetence of anything else to serve as a substitute for the one, says the same thing in the same positive terms as to the necessity and importance of the other. a new creature,” or creation, as the Greek word evidently means. To this great Catholic principle of religion, this essential doctrine of Christianity, let us turn our earnest and prayerful attention. The fullest and clearest Scripture statement of the subject is to be found in the conversation of the Great Teacher with “the ruler of the Jews.” the new creation is a total change of the inward and spiritual parts of our nature. changed into the same image” a total change in our spiritual perceptions, as to our own state and condition before God, our misery through sin, our salvation by Jesus Christ. We “know the things belonging to our peace” as we never did: they are revealed to our understanding by Divine illumination: we see them in a new light; and our astonishment is great that we were previously so ignorant and blind.
The Eph., 1, 3, 2 Cor., 5, 17. Isaiah, 12, 2. 1 Cor., 2, 14, 15, Eph., 1, 18.heart also is, in Regeneration, ‘created anew;’ a new set of emotions, tendencies, enjoyments, are awakened. The “new man” lives altogether in a new spiritual world, a holy atmosphere is breathed, a Lord Jehovah is my strength and my song; he also is become my salvation.” them, because they are spiritually discerned; “he that is spiritual” with “the eyes of his understanding enlightened,” “judgeth all things, yet he himself is judged of no man.
John, 1, 13. James, 1, 17, 18. 1 John, 3, 9, &c. Gen., 1, 2. Psalm, 104, 30.The new creation is the work of the Holy Spirit of God, as all Scripture testifies. The Lord and Giver of Life. As in Creation “The Spirit of God moved upon,” or brooded over, “the face of the waters,” and by His powerful Agency reduced the chaos to order; and as in Providence the same Omnipotent energy is “sent forth” to “renew the face of the earth;” so in Redemption, the New Creation is effected by the vital and vivifying influences of the same Divine spirit.
“Expand thy wings, celestial Dove, “Brood o'er our nature's night: “On our disordered spirits move, “And let there now be light!— Wesley .
As has just been stated, however, Scripture recognizes several instruments, or channels used in conveying this great blessing. Psalm, 119, 50, 93. James, 1, 18. 1 Peter, 1, 23. John, 1, 12, 13.The word of God is so recognized; also a reception of Jesus Christ, and belief in his name. On these points we need not do more than refresh the reader's memory with a few of the principal passages concerning them in Holy Writ. “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” “Of his own will begat he us with the word of truth”—“As many as received him —that believe on his name—were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
Luke, 23, 39—43. Acts, 8, 13—23.Baptism is the symbol of Regeneration. This “outward and visible sign” may be the channel used in conveying the “inward and spiritual grace.” In every case where there is a proper state of heart it shall be—the ordinance will not be administered in vain. But the sign is not the thing signified, nor is it the agent in producing it, for the new birth may exist without Baptism, as in the case of the thief upon the cross, who certainly went to heaven without having been baptized, but unless he had been born again, he would not have been admitted. Baptism may not convey Spiritual Regeneration, is quite evident from the case of Simon the sorcerer, whose “heart,” after baptism, was “not right in the sight of God,” and who was “in the gall of bitterness, and in the bond of iniquity,” notwithstanding the outward rite.
Rom., 6, 21, 22, Gal., 5, 22, 23.The New Creation is confusedly a mysterious change in its process, but it is plain enough in its effects. We must again refer the reader to the words of Christ. “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it Goth: so is every one that is born of the spirit.” The peculiar force of this illustration is scarcely obvious to the English reader;— the same word, pneuma, in Greek, means both wind and spirit: and the same term is thus applied both they are not likely to give trouble to the magistrates and police.
The great importance of this principle in the Christian system has been already alluded to. Without it there can be no Christianity. “Neither circumcision availeth anything, nor uncircumcision,” if this be wanting. “If any man have not the Spirit of Christ,” in his quickening, saving, influences, “he is none of his:” Christ disowns him. He is neither “a member of Christ, a child of God,” nor “an inheritor of the kingdom of heaven.” Our Lord has put the matter beyond all possible doubt or controversy, in the passage so frequently referred to; twice averring in the most solemn terms that “except a man be born again” he can neither “see” nor “enter into the kingdom of God.” He can neither Rom., 8, 9. Eph., 2, 12. Matt., 22, 11—13.him into outer darkness; there shall be weeping and gnashing of teeth.” Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven; but he that death the will of my Father which is in keaven.”
“Marvel not that I said unto thee, Matt., 7, 21Ye must be born again.”
“Not forsaking the assembling of ourselves together.”
Is this duty attended to as it ought to be? Let partially filled places of worship answer the question. Let conscience reply and it is to be feared the answer must be no. How many Britons, immigrants to this Colony, and Christians by birth-right, neglect this duty, so important and so binding! If we could state the actual number it would present the great mass as neglectors of this duty. To satisfy conscience good of course. Does not every body use them? One frequently used is the badness of the weather; the time of the year must justify our putting it first: bad weather is no rarity in this country, it is true, and the wind and rain do not rest on Sabbath days; but there is some fine weather,— there are fine days. The excuse “The weather is so bad” will not always apply. Ought it ever to apply? Does it influence those who use it on week days? Does the land remain uncultivated because it rains or blows? None refuse to “plough by reason of the cold.” But then it is to get a living that this exposure is endured, if there be no sowing there can be no reaping. True: and is getting a living of more importance than the saving of the soul? Answer this question ye who are industrious as the ant in worldly things, but are forgetting the great duty of glorifying God, and securing your own salvation. “Work out your own salvation with fear and trembling.”
Another excuse is “The Church is at such a distance.” It is not to be denied that many persons live at a great distance from places of worship; but it is denied that this is a sufficient reason for the constant neglect of the duty, which too many display. Look at these people when they are pursuing any worldly object; is distance ever mentioned? They go to market to “sell and get gain.” Do they complain of the length or badness of the roads? Do these things keep them at home? Not at all. Away they go, how cheerfully they travel! and no complaint of weariness is made. They have a sufficient motive then, and must we sorrowfully conclude that worldly good is the only good worth seeking in their estimation? Let all such meditate upon those weighty worlds, “What is a man profited if he gain the whole world and lose his own soul?” “But we must sell and and buy.” True, very All our duties must be discharged, and if one be used as a pretext for neglecting another, what are we better than Saul, who when sent to destroy Amalek, “spared the best of the sheep, and of the oxen, and of the fallings, and of the lambs, and of all that was good,” pretending that they had been so spared “to sacrifice unto the Lord?” Was this religious purpose (supposing it to be sincere) acceptable? It was not, for Samuel said, “Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.” You who can read your Bibles at home. Do you it? It is to be feared not, and if you do this as a substitute for another duty when you have the opportunity of attending to it, to you it is sin.
Another says, “I am so tired with my week's work that I must have rest.” He would be a bad man that rest, not for idleness. It was intended for holy exercises, not for sinful gratification's. And this excuse in nine cases out of ten is a barefaced lie; the persons using it being found wearying themselves to commit iniquity. Do these people lie in bed all day? or stay at home? Far from it, one walks much farther than the Church; another talks much more than if he were to take an active part in the longest religious service. One visits his friends to hinder them from worshipping God in his house, or to help them in the bad work of dishonoring him. Another goes to the ale-house, that is the place of his rest. Some who can afford it, ride on horses, and some who cannot. Others amuse themselves by sailing in boats. And of all these it may be said that they are more tired on Sabbath night than on Saturday night. And no wonder, for, “The way of transgressors is hard.” People who use this excuse, we must suppose, regard the commandments of God as grievous and not joyous, and Christ's burden to be heavy and not light, although he has said the direct contrary!
“I should like well enough to attend public worship but I belong to another church.” Indeed you do belong to another church, if this excuse will satisfy your convenience for withholding from God his due-Early impressions are strong impressions, and this is perhaps peculiarly true, of those impressions called religious. Perhaps unfounded prejudices would be the word for these feelings. How many condemn the religion of their neighbours, who know just nothing about it except from hearsay. But it is enough, these people dont worship in my way: They are schismatic or heretics. Certainly how can it be otherwise when it is you who decide that so it is?
It is painful to observe the very slight grounds of difference perceptible in the various Evangelical bodies, magnified into mountains, and made a wall of separation. An unimportant point of opinion, or mode, or rite. One will not attend because a liturgy not used! One has a predilection for a minister in a gown, another abominates the thing. What a pity that the public worship of God should be neglected for any reason so slight. When in all these congregations Prayer is made to Him, Praise is offered Him, His Holy word is read. What Christian can object to these? The conduct of such is condemnatory of others, and thus a man, weak, wicked it may be, ignorant certainly, invades the awful prerogative of the Judge. “Judge not that ye be not judged.”
These are some of the excuses made for neglecting the positive duty of Public worship. These excuses are made by the idle, the indifferent, and the bigotted. With these worthless and wicked pretexts they are endeavouring to appease conscience, perhaps doing so with success, but will these foolish reasons be accepted at the day of Judgment? You who read this know they will not. Let all who know their duty comply with the requirement. To all who ought to attend on the public worship of Almighty God, and that includes all who can, we say with scripture, “Serve the Lord with gladness; come before his presence with singing. Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him and bless his name!”
In his correspondence with
Three hundred years ago, there lived at Norwich, a shoemaker, of the name of John Drakes. One day, he came to a tailor's, and finding some French tawny cloth lying there, which had been sent to be made into a gown for Sir Philip Calthrop, took a fancy to the colour, and ordered the tailor to buy as much of the same stuff for him, and make him a gown of it, precisely of the same fashion as the knight's, whatever that night be. Sir Philip arriving some time afterwards, to he measured, saw the additional cloth, and enquired to whom it belonged.
“To John Drakes,” replied the tailor, “who, will have it made in the self-same fashion as your's is made.” “Well,” said the knight, “in good time be it: I will have mine as full of cuts as thy shears can make it.” And both garments were finished according to order. The shoemaker, on receiving his gown, slashed almost to shreds, began to swear at the tailor; but received for answer, “I have done nothing but that you bade me; for as Sir Philip Calthrop's gown is, even so have I made your's.” “By my latehet,” growled the shoemaker, “I will never wear gentleman's fashion again.“—From Camden's Remains.
“I have lived,” says the indefatigable Dr. Clarke, “to know that the great secret of human happiness is this,—never suffer your energies to stagnate. The old adage of ‘too many irons in the fire,’ conveys an abominable falsehood; you cannot have too many—poker, tongs, and all, keep them all going.” Daily experience, we are bound to say, verities the remarks of the learned Doctor.
The following very interesting statements were made in a funeral sermon preached by the Rev. Mr. Melville of Logie. He said:—
He was perhaps of all men in the Free Church the longest acquainted with
Dr. Chalmers ; he had passed fifty-five years in the constant interchange of friendship with him. They had entered the college together, and studied together.Dr. Chalmers was sent to St. Andrew's College at twelve years of age, but being so early sent there, for some years he made but little progress. It was not till he had entered the study of mathematics that his brilliant talents shone forth. Many amusing anecdotes might be told of him in that time, and several of them perhaps to his disadvantage; but in that place, where that great man had so often preached the Gospel, he (Mr. Melville, could bear testimony that all his frolicsome levity arose merely from a humorous and playful, and not from a selfish or fractious disposition. He was always greatly beloved by his companions. It was now forty-four years since he had ordainedDr. Chalmers to be a minister of the everlasting Gospel, and for the first twelve of these years they had lived in the neighborhood of each other. It might, however, be considered that for some years of his ministry, his instructions to his congregation were not so profitable to them as they afterwards were, for he had not then very clear views of the truth as it was in Jesus; but he was always deeply interested in the welfare and happiness of his people, and strove to promote their comfort, and was greatly beloved by them. At the same time, although his public discourses were not what they afterwards became, yet from the first there was a strong indication of great talent in them. But at the Lord's own time a great and happy change tookplace in his mind. He seemed to have been very much struck at this time with the lives of the primitive Christians; he had been employed in preparing a work on the evidences of Christianlty for the Encyclopædia, and had read a great many books in which the lives of the first Christians were recorded. He (Mr. Melville) remembered Mr. Chalmers saying to him, “Oh! these primitive Christains were different men from what we are,” alluding to their firm attachment to their faith and their love towards one another. At that timeMr. Chalmers was visited by a sore affiction, for which he found no remedy but a living faith in the Lord Jesus Christ—a true mark of the grace of God through Jesus Christ, for the salvation of perishing sinners! During his illness, he was frequently visited by a Dissenting clergyman in his own parish of Killmany. Mr. Johnston of Rathillet, who seemed to comfort him very much; and whenMr. Chalmers preached that lamented minister's funeral sermon a few years after, he said he viewed him as his spiritual father. A change was soon visible onMr. Chalmers , which appeared in his public discourses, and was shown by the uniform tenor of his life and conversation. There was inDr. Chalmers also a fortitude and determination which nothing could resist or overpower. When the great change had taken place in his mind, he did not leave it to be ascertained by the change of his instructions to his people, or in the discourses he delivered, but he came openly, honestly, and boldly forward in the pulpit, and told them that hitherto he had been leading them astray, but now, in humble dependence on the grace of God, he resolved to know nothing among them but Jesus Christ and him crucified. He went over all his former texts and preached on them again; he showed them he had been preaching wrong, and pointed out clearly the difference between his former errors and the truth, and he henceforth pursued that course with undeviating rectitude and firmness.
Another minister in a funeral sermon for him related the following anecdote:—
He was once along with
Dr. Chalmers visiting a poor ignorant, dying woman. The Doctor plied her with the gospel, long and earnestly, but without effect; her mind still continued dark. They were about to leave her as they found her,—but as she manifested some anxiety they felt reluetant to go away. At last the woman said, “But how must I believe?” “O woman,” said the Doctor with his characteristic fervor, “justlippento Christ to save your soul,” “And have I only to
Lippen,trust, depend.lippento Christ?” said the woman. “That is just what you have to do;” said he, “throw your all upon him, and he will save you.” He had hit upon a word that conveyed a distinct idea to her mind, A gleam of surprise and joy lighted up the countenance of the dying woman. He followed up the new train of thought and feeling that had entered her mind; and they left her under the hope that the spirit of God had opened her heart to receive the only Saviour.
Those of our readers who have taken interest enough in Sunday Schools here, to visit them during the hours of instruction, can scarcely have failed to observe how well all are supplied with elementary books, and generally with Sunday School requisites. For this the Schools are mainly indebted to the liberality of the Sunday School Union of London, which by a grant of books in the year 1845, and subsequent consignments for sale, has not only kept the Schools well supplied, but has caused a considerable stock to accumulate in the depository for future demands.
It would be superfluous now to point out the suitable character of the books of this Society, but it must be mentioned that by the supplies which were placed at the disposal of the Sunday School Union here, the Schools at Karori, the Hutt, and Porirua were greatly assisted at their commencement, and it may be doubted whether in the absence of such supplies one or two of these would have been opened at the time they were.
To the Christian mind it must afford pleasure when the religion he professes and enjoys seems to be flourishing; whether among his own race, or among people of a different hue, and of “strange speech.” It is pleasing to observe any progress made in civilization; it is more pleasing when there is progress perceived in religion;—that religion which inculcates love to God and love to our neighbour. Such pleasure is afforded by a contemplation of the native race, at least to some extent. The adoption of European clothing and of European habits is pretty general among them. There are but few of the aborigines who have not whole suits, or parts of suits. Some of the young men especially, are to be seen on Sabbath days completely equipped, from beaver hat to Wellington boots, not forgetting the gloves and handkerchief. The figure they make is undeniable; few of our imported dandies would bear a comparison, the air they assume would not disgrace a new made ensign of any regiment. The belles are not behind, the beaux as to finery, or the appearance they make. Muslin and silk sit finely upon them without the aid of stays to make the appearance fashionable. But civilization does not consist in dressing well merely; if gentility makes that its test, something more is requisite. Cleanliness in the person, house and culinary preparations enters into the composition of this desirable thing. Do any of the natives attend to these things? There are some who do. The national repudiation of ablutions is giving way. Water, and its useful ally soap are being put into requisition. There will be a demand for washhand bowls in time; now they may be seen occasionally, with other requisites of the toilet, brashes, hair oil and Eau de Cologne! Tables are in some instances superseding the ground, knives and forks contending for the place of the fingers, and plates, and cups and saucers displacing kit, calabash, and ironpot! great, as the sole promoter of true civilization; and are glad to notice the connexion. The natives remarkable for civilization, are also remarkable for their knowledge of Christianity, aye, and their reverence for it too. They are diligent readers of the Scriptures, diligent observers of religious duties, and not remarkable for an ability to swear in broken English, or the American Indian capacity for swallowing ardent spirits.
The religious progress of the natives may receive our notice on a future occasion.
On August 8th, at Porirua there were seventeen persons baptized by the
This settlement, from the latest accounts, appears to be quiet and prosperous; and, according to our ideas of things, the people are using the best means to remain so permanently. We are informed that subscriptions are being raised for the erection of a place of worship, and the inhabitants are contributing liberally, Our old friend Captain Taylor, of the Governor Grey, and his partner, Mr. Watt, are the Treasurers of the fund. The chapel is now in course of erection, and will soon be opened for the preaching of the everlasting Gospel of Salvation. May the very praiseworthy intentions of the projectors meet with their reward! May the great end of the building be answered!
“And in the great decisive day “When God the nations shall survey, “May it before the world appear “That crowds were born to glory there!”
It is understood that arrangements are in progress for the residence of a Wesleyan Minister in that neighbourhood. And the sooner the better, say we; because, in addition to the benefit that those of his persuasion in the Town of Petre would derive from his services, there are several congregations of Natives both on the river, and north and south of it, that greatly need the religious instructions and pastoral oversight of a Minister.
A public meeting of Presbyterians and others was held here, on July 15, for the purpose of devising means for the erection of a Presbyterian place of worship, and so heartily was the object entered into, that £150 was subscribed at the meeting, and within the week the sum subscribed amounted to £200.
They shall prosper that love Thee.”
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.—Rom., 14, 19.
(Concluded from page 63)
Rom, 12.1. 1 Cor. 6. 19, 20. Tit, 2.11, 12; 3, 5—8. Heb. 12, 28.Religion engages all the powers of its true follower. It not only informs his understanding, influences his will, and purifies his affections, but it also, and in every instance, corrects the outward actions, renders its possessor upright and godly in all his walk and conversation. In his case “old things have passed away, behold all things are become new.” If he is wanting in this important particular, his Christian character is incomplete, and his final salvation is by no means secure. We give this plain and decisive judgment, not on the ipse dixit of any one, but on the truth of God. “What is written in the law? how readest thou,“—as to the necessity of these things to the Christian character? The Epistle to the Romans declares and proves, beyond all doubt and controversy, the fulness and freeness of Gospel salvation to both Jew and Gentile, but on these “mercies of God” is grounded that affectionate and powerful exhortation “therefore,” reasons the Apostle,” glorify God in your body and in your spirit which are God's.”
Regarding the importance and necessity of holiness in order to final salvation, Scripture statements are equally plain and forcible. It is the man “that walketh uprightly and worketh righteousness,” etc., “who shall sojourn in the Lord's tabernaole,“—and “dwell in his” holy hill:” Psalm 15. l John, 2, 17, Matt 7, 21, Rev. 22, 14.
The importance of holiness is then evident. Let Catholic principle of religion.
There are several parts of holy writ which describe’ the Christian virtues that are to be practised. As the sublime passage in Micah, chap, 6, v, 6—8, where one is introduced asking the momentous question, “Wherewith shall I come before the Lord,” etc, the inspired prophet replies, “He hath shewed thee, O man, what is good,” the thing is already revealed in the law—.” do justly;” “love mercy,“—“walk humbly with thy God.” So also in St. Paul's instructions to Titus, already quoted, there is mentioned our duty to ourself, to our neighbour, to our God. But perhaps the fullest and clearest statement of Christian duty is to be found in St. Peter's second Epistle, chap. 1st from the 5th verse; to which we beg to refer the reader. The persons addressed “have obtained like precious faith with” the Apostles, “through the righteousness of God and our Saviour Jesus Christ.” But diligence in the cultivation of Christian graces is incumbent on them. The duties specified are to be added to their faith, without which it would be naked and useless. Bloomfield, speaking of the text under consideration says,“The scope seems to have been, to illustrate what they are to do in return for God's mercy in calling them to salvation, and cooperation with his grace to enable them both to will and to do. They are faithfully to discharge all their duties both of faith and practice; and the latter are digested in regular order, and with a beautiful gradation, wherein the principal Christian virtues are represented by a beautiful chain, of which the various parts are linked together: Faith being as it were the main and primary principle from which the various links are suspended; and CHARITY as being that completive link in which all the others terminate.”
It may, perhaps, be worth while briefly to consider the several links in this beautiful chain of Christian “add to your faith virtue” piety, uprightness, moral excellence; so the word is usually understood in the New Testament as in Phil. 4. 8, where the Apostle enumerates “things” that “are true, honest,” or venerable, &c., and says of them, “if there be any virtue“moral excellence, real worth, “think on these things.” When exhorted to add virtue to faith, then, we are to attend to our piety; to be consistent with our profession, to be truthful and sincere, for without this faith is dead.
“And to virtue knowledge” or true wisdom. Virtue, without this, will be mere enthusiasm. Knowledge is necessary in order to a right state of heart. Rashness is the result of inexperience. Some very good, and well meaning Christians decry knowledge as unnecessary to the Christian character; but they differ in judgment with an Apostle, whose pen was guided by inspiration. His exhortation that we add knowledge to piety commends itself to our careful attention. Let the reader cultivate this heavenly wisdom and understanding by reading, meditation, and player; or assuredly his religion will degenerate into fanaticism.
“ 1 Cor. 6, 10.And to knowledge temperance”; Christian sobriety in all our earthly enjoyments. Everything like drunkenness and gluttony is here discountenanced. These are the lowest kinds of intemperance; and the wonder is that thinking, reasonable men can sink so low as to be guilty of them. Nothing sinks a man so much below the level of his species, as this kind of intemperance, and nothing will more surely prevent his entrance “into the kingdom of God.”
“And to temperance patience”; constancy, long-suffering, bearing with “the contradictions of sinners,” and it may be of saints too. The Christian path is beset with difficulties and oppositions. The martyr-fires, it is true, are burnt out; “bonds and imprisonments” are not now with us the penalty for serving God according to our conscience. But the spirit of persecution exists, and if it has an opportunity it will not fail to exhibit itself. Unless, therefore, we “let patience have her perfect work,” we shall probably feel “envy, hatred, malice, and all uncharitableness” towards our oppressors and persecutors, and where will be our Christianity in that case?
The four particulars just mentioned appear to refer to our Prov. 3, 7, Psalm 125, 1, 2, Matt. 22, 36—38,personal virtues, the duties we owe Ourselves. The next link in the chain refers to the Divine claims upon us, the duty we owe to our God—“and to patience godliness,” a continual sense of the presence of “The Almighty God” which will induce us to “walk before” Him “and be perfect.” Fear God, and thus depart from evil; confide in God, and thus be elevated above the petty cares and troubles of this present life; love God, and thus fulfil the great end of your being.
There are also 1 Cor. 13,social virtues, duties we owe to our brethren and the world, hence the Apostle proceeds “and to godliness, brotherly kindness, and to brotherly kindness charity.” There are no social duties which are not here included. All our conduct towards our families, to the Church of Christ, to our neighbours, to our rulers, to our dependents, to our country, to the world are intended. Brotherly kindness is not limited by the section of the Catholic Church to which we are united. It looks over all our petty boundaries and distinctions, and embraces with pure affection” all who love the Lord Jesus in Charity, or love, which is “the bond of perfectness,” the crowning grace, the key stone to this heavenly arch, without which all is insecure.” Though I have all faith,” says the Apostle, all benevolence,” all knowledge,” even to “speak with the tongues of men and of angels,” &c, all these “profit nothing,” if I “have not charity.” Faith shall be lost in sight, Hope in enjoyment, but Love shall remain for ever, the main-spring of the happiness of saints.
It is clear from St. Peter's language that these Christian virtues are to be carried out in action, They are the rule for our daily conduct. It is not a beautiful picture that he exhibits for our admiration, so much as a round of duty to be studied and practised; and when this is done, then, and not before, is our Christianity complete.
John 15, 1—5, Rom, 8, 1. Jer. 13, 23, Job 9, 30, 31.Believers can, and Must bring forth these fruits of the Spirit. As we have before seen, the Apostle addressed those “who have obtained like precious faith,” and says “add to your faith etc.” They who by faith are grafted into the “true vine,” must “bring forth fruit.” A sure characteristic of those “who are in Christ Jesus,” is that they “walk not after the flesh, but after the spirit, etc.“can do these things. All else are the slaves of sin; and every effort of theirs to do good works, must end in disappointment. They are only made to feel more keenly their bondage. As soon can “the Ethiopian change his skin,” and “the leopard his spots,” as those can “do good that are accustomed to do evil,”
“Whatsoever is not of faith is sin.” So that a man thee in the thought:—
What though Icannot break my chain,Or e'er throw off my load? The things impossibleto menAre possibletoGod.
The Christian believer, however, is enabled by God's grace to live a holy life; and he must do so, or make “shipwreck” of “faith,” and “become a castaway.” Whatsoever is born of God overcometh the world, and this is the victory that overcometh the world, even our faith.” “Whosoever sinneth hath not seen him, (Christ) nor known him.” This is the great distinguishing feature between Christ's people and the world. “He that doeth righteousness is righteous.” “He that committeth sin is of the devil. Scripture testimony to these things, equally plain and pointed, might be indefinitely produced. We would especially commend to the reader's attention St. John's first Epistle, chap 3rd, and the entire Epistle of St. James.
If then we are to frame our creed, and square our life by “the Bible, the Bible alone,” the wretched dogma of Antinomianism can have no place in either; but we shall accept of Christ as “our Great High Priest,” trust in Him Alone for Salvation, and yet follow him implicitly as our King and Lawgiver, cheerfully obeying all his commandments. He came “not to destroy the law, but to fulfil.” So far from destroying the law through preaching justification by faith only, we establish its authority and enforce its claims.
Personal holiness has no merit in the matter of our salvation. We are “justified freely by His grace,” —“To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for, cause of justification, they are a certain consequence. Wherever they are not exhibited in the life and conversation, justification is not, whatever may be the man's professions.
Holiness is the evidence of discipleship, the test of sincerity. How are we to know Christians but by their actions? Grapes do not come from thorns, but they certainly may be expected from vines. Thistles are naturally incapable of producing figs, but the fig tree is only a cumberer of the ground, that produces nothing but leaves. So in the Gospel, “By their fruits ye shall know them.” Here is a professed follower of Jesus Christ, but he is worldly-minded, covetous, or a “lover of pleasure more than God.” Is he what he professes?—By no means. And he miserably deceives himself if he think he is a Christian, Let him remember the solemn warning, Gal. 6. 7, 8.”
“Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption, &c.”
According to our measure of holiness, will be the measure of our reward. The principle of the final judgment will be “according to their works.” The reward is of grace, but it is proportionate to our holiness. “One star differeth from another star in glory.” The holy and beloved John, who to extreme old age bore rich fruits of grace, and the penitent thief, who in his last moments was made a monument of saving mercy, are both in heaven; but it would be contrary to the analogy of faith to assign so high a position to the one as the other. Scripture recognizes two modes of admission into the kingdom of God; one, 1 Cor. 3. 15, where the man is saved “yet so as by fire,” a bare escape from ruin:—Another is the abundantly, into the everlasting kingdom,” &c. A triumph granted to the happy saint; multitudes of the heavenly host attending to do him honour, and shout his welcome. May such triumphant joy be ours, reader! But in order to this we must “follow
Holiness, Without Which No Man Shall See The Lord.”
Gen. III. 20. “And Adam called his wife's name Eve; because she was the mother of all living.”
He gave her this name, not because she was to be the mother of all mankind, but because she was to be the mother of him by whom the forfeited life of men was restored. When she was brought to Adam at first—when she was united to him in marriage under the blessing be fruitful and multiply—when she seemed destined to be the mother of mankind in a state of immortality, living indeed, living and never dying—he called her name simply Isha—woman—the feminine of Ish—man—because mankind were to be equally the descendants of both. But now, after the sentence of death had been pronounced both upon them and their posterity—after she was doomed to be the mother of a dying race, who were one after another to drop into the grave—he calls her Eve, or Chavah—Life. How inappropriate such a name, unless we refer it to her as the mother,—not of mankind doomed to mortality, or if possessed of natural life, yet no more than is ascribed to the brute creation,—but of the promised seed, that was to bruise the head of the serpent, vanquish death, bring life and immortality to light, in whom all nations were to be blessed, and through whom alone eternal life was to be obtained! She was no more the mother of mankind than Adam was the father, but the promise of deliverance was through her seed, not his. It was fulfilled when “God sent forth His Son, made of a woman.” This promise was a distinguished honor bestowed upon the woman, fully warranting a change of name, as was done in aftertimes to Sarai, Abram, Jacob, and others. To commemorate the honour conferred, and the blessing secured by the promise to the woman, Adam gave her a new name, most probably by divine direction; he called her Eve, Life; and thus in accordance with the beautiful simplicity of primeval times, he took an effectual method of publishing and preserving this all important promise, and transmitting it uncorrupted and unimpared to posterity. It was embodied in a household word; recorded in a family name—a name that could never be forgotten; and every time that Eve, the name of the mother of mankind was repeated, either by Adam or any of their posterity, their faith might be strengthened by the reference to the promised seed, through whom deliverance from death would be effected, and eternal life would be infallibly secured.
Written for the “New Zealand Evangelist,” By one of the Survivors.
The following narrative, though not so directly religious in its bearings, as we aim at in the general contents of our Magazine, yet illustrates so clearly Ed.
The following narrative contains particulars of a shipwreck which happened in the year 1811, and was accompanied by some remarkable proofs of the providential care of God, effected by means which were at the moment looked upon as almost certain to lead to our destruction.
In the month of January, 1811,
H. M. S. was ordered to cruise on the Danish Coast, for the protection of our merchant ships, and this being the most severe season of the year in that quarter, thePandoraPandorahad been specially fitted up for the purpose. We left the shores of England in excellent spirits, and like other sailors in those days in hopes of making prize money;—in fact, few ships crews ever sailed in better spirits; how little we see before us! On the 12th February, one day after our arrival on our station, a violent snow-storm commenced, which prevented the officers from taking an observation; nor had the sun or moon been seen for two days before so that there was only the dead reckoning to trust to, by which neither tides nor currents could be accounted for; and the thickness of the snow prevented our getting a sight of the land. At four o'clock in the evening there was a sudden ery of “breakers a-head!” the Master was at his dinner, and I was beside him reading; but before either had time to rise, a more frightful cry was repeated of “breakers on the lee bow!” and in the same moment the ship struck with a violent crash, throwing the Master and myself, chairs, tables, and every thing in a heap, to the lee side of the ship; and shock was followed by shock so fast, that it was with difficulty we could regain our legs. It being understood by the Captain and Officers what reef we had struck upon, it was supposed that by lightening the ship she would force herself over the bank, into deep and smooth water, for which purpose orders were given to throw the guns overboard, and to let the anchors fall; but the instant that the first anchor fell, a heavy sea lifted up the ship, and she fell upon some part of the anchor, which went right through her bows, making an opening through which the water rushed with such violence that the noise was heard on deck like the roar of a water-fall, even in the midst of the roaring of the storm, and the thundering of the breakers; so that in a few minutes the ship was full of water. Then all hope of safety, except from the ship holding together, was at an end; for this purpose all the straining and lever weight was ordered to be removed, the masts and bowsprit to be cut away. These orders were instantly executed. But, in the hurry, and from the tremendous roaring of the stormand dashing of the sea, the orders of the captain had not been distinctly heard, and in place of first cutting the lee shrouds, the order was reversed, and the moment that the weather shrouds were cut, the main-mast, by the force of the wind and weight of the sails, fell with a crash, just at the moment that the mistake was observed, but too late to remedy the evil, as afterwards no person could get at the lee shrouds to cut them; which not only prevented the mast from floating away from the ship, but held it with its heel lying across the deck, every sea lifting it up and letting it fall again like a battering ram, with such continued and repeated violence, that we all expected it would soon cut the ship in two; after which she must soon have gone to pieces, when all hands must have been drowned, as no boat could have lived in such breakers for one moment; and we knew that we were about three miles from the shore, although we could see nothing; so that the mistake of cutting the weather shrouds gave a good deal of concern; but it turned out, no doubt as directed by Divine Providence, to be the cause of saving many lives. As before mentioned, the heel or end of the mast was lifted up and let fall again, with great force, so that by degrees the deck was broken up, and the mast cut its way down though the side of the ship to the lower deck, which it also broke through over one of the store-rooms, where there was a small cask of spirits which had been placed there that same day. This being lighter than water, floated up, and by a recoil surge was driven within reach of one of the seamen, who managed to secure it. This happened just at break of day on the morning of the 14th, between seven and eight o'clock. We had been on the wreck at this time betwixt fifteen and sixteen hours, during which period thirty-one men and two women had been frozen to death, out of one hundred and twenty-one men and three women. As soon as it was possible, a small quantity of the spirits was handed about to each individual. This was repeated at intervals, and the effects were so marked that from the time of the first distribution to that of our being landed, which was more than thirty hours afterwards, not another death occurred; and during the first twenty hours the storm, cold, and snow had not moderated in the least, and although the storm and snow was abated during the last eleven hours the cold felt, if possible, more intense, the sea no longer breaking over us, which being warmer than the atmosphere, produced a sort of warm glow as it passed over, besides preventing the wind from penetrating so freely through our clothes. Such was our situation during the first forty hours. When the clouds began to break, the snow to cease, and the wind to abate, and the light of “Give strong drink unto him that is ready to perish.” But lest any one should suppose that the writer of this narrative means it as an excuse for the unlimited use of ardent spirits, he intends at some future time to give to the public, a case in which the bad effects of spirits will be shewn in so strong a light that no one may be able to take this as an excuse.
the second morning to dawn, the cold was felt to be still more severe; and it being now possible to look around, the sight was truly awful, as turn to whatever side upon the deck, there was only a clear sheet of ice, with the face of some one of our ship-mates, perhaps one of our mess-mates, staring us in the face through a tomb of glass, which from the globular form of the head and eyes, produced a powerful magnifying effect upon the rays of light, and gave to them a hideous appearance, particularly as all seemed to have their eyes wide open. The ice also seemed to make the eyes more bright than was natural, and they all seemed turned towards us. It was not long after this, however, that we saw the Danish gun-boats making towards us. We had gone there to destroy them, but now they were coming to save our lives, and to make us prisoners of war! We found afterwards that they had three times before attempted this, and that one time they had got within a quarter of a mile of the wreck, but could come no further for the surf. After getting alongside, they assisted us into the boats with great care and tenderness, and then began with pick axes to dig the dead bodies out of the ice, with which they were covered about two feet deep, and they were carried on shore in separate boats for interment, which ceremony was afterwards performed with proper respect. The survivors, to the number of ninety, were landed at four o'clock in the evening, having been on the wreck and in the boats forty-eight hours, and were then distributed about in the poor miserable fishing village of Scawgan. I cannot help here mentioning an incident strongly illustrative of the different characters of human nature. In the last boat that landed was Captain Fergusson and myself; we found standing on the frozen, stormy beach ready to receive us a young lieutenant, and one soldier with the cold musket in his hand; they both seemed shivering with the cold—and the moment that Captain F. got his foot on land, which he could not do without the help of the boatmen, this young officer seized his sword, giving it such a pull that the bend which it received could never be taken out of it, at the same time making use of his best English—saying, “Gaave me your sawber,” Captain Fergusson requested him to have patience and he would undo the clasp and give it to him, which he immediately did. At the same moment the wife of the common soldier had arrived with what appeared to be intended for the dinner of her husband, consisting of two slices of very black bread with something like a little butter spread on it—and as soon as his officer had gratified himself with the possession of a good sword, this poor shivering soldier, stepped forward, broke one of the slices of bread in two, and in the most respectful, but soldier-like manner, offered the one half to the Captain and the other to me; and although we did not accept of his kindness, it was not because we did not feel the need of it, but a sort of gratitude filled our hearts that we could not at the moment have swallowed a morsel, more particularly as he had been kept standing there all day on our account.
It may not be improper here to mention some of the effects of
the cold as they were seen and felt by myself. In the first place, the whole body is seized with an involuntary shaking and shivering, with rattling of the teeth, which seems to continue in different constitutions longer or shorter according to the vis vitœof the individual. As soon as these cease they are followed by an unconquerable inclination to sleep—and to prevent which these first sensations seem to be a wise provision of nature; for as soon as this shaking and rattling of the teeth ceases all sensation of pain is at an end, and in spite of every warning and advice, sleep becomes not only unconquerable, but men seem even to desire it, and so sure as it gets possession it is the sleep of death. But long before this inclination to sleep was felt, our sufferings had been very great, and all were alike exposed, as far as any thing like protection or shelter went. The escape of one more than another, can only he accounted for by the difference of constitution and the will of Providence. During the first forty hours we were obliged to keep our arms hooked round some rope or piece of wood to prevent the recoil of the surge from washing us away. We could not make any use of our fingers either to open or shut them, and our clothes were not only frozen, but so hard that all the loose floating parts broke off and were carried away; thus the rim of my hat was broken off as well as the skirts of my coat; and every sea giving a new coating of ice, forming at the points of our hair hundreds of icicles, like the eaves of a house, to such an extent that they were even painfully heavy, and would have rattled like a pound of candles had it been at all possible to shake the head; icicles formed even at the tip of the nose, from the water that was kept constantly running down from the forehead, which we were every now and then obliged to break off to give passage to the air in breathing; this had to be done by holding the nose with the one hand whilst they were broken away with the other, as without this precaution the nose would have been broken; and I actually saw the icicles like fine needles growing out of my fingers in all directions. During the whole of the time not a morsel of food could be got with the exception of one onion, which one of the men picked up floating, and who was so kind as to divide it into small morsels, one of which he gave to me; I know for certain that this was the only thing in the shape of food that was tasted.There is another remark which seems to me worth making—it has been mentioned that two women died on the wreck, but there was a third on board who not only withstood the severity of the cold but who six weeks afterwards was delivered of a fine healthy infant. My principal reason for mentioning this circumstance arises from a strong persuasion that the Almighty has invested the female when in that state with a greater
vis vita,or power of retaining life.There is one thing more, worthy of remark, which is, that during all these sufferings and deaths, not a single man was heard to murmur or to behave in the slightest degree disrespectfully towards the captain or Officers, a circumstance that does not often happen amongst shipwrecked sailors; it being obvious to every one in this
case that all suffered alike in the body, and that the Captain was suffering great distress of mind. Only one of the women uttered frequent cries of lamentation; every heavy sea in passing over the ship struck the bell, which made it toll with a very funereal sound, when she always exclaimed with a mournful tone, “that bell is tolling for me!” and sure enough she did die: the fear of death hastened the reality. “They that go down to the sea in ships, that do business in great waters; these see the works of the Lord and his wonders in the deep; their soul is melted because of trouble; they are at their wit's end; but the Lord bringeth them out of trouble. Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men!”
We entered one day a cottage in the suburbs of Cork; a young woman was knitting stockings at the door. It was neat and comfortable as any in the most presperous district of England. We tell her brief story in her own words, as nearly as we can recall them; ‘My husband is a wheelwright, and always earned his guinea a week; he was a good workman, but the love for the drink was strong in him, and it wasn't often he brought me home more than 5s, out of his one-pound-one on a Saturday night, and it broke my heart to see the children too ragged to be sent to school, to say nothing of the starved look they had, out of the little I could give them. Well, God be praised, he took the pledge, and the next Saturday he laid twenty-one shillings upon the chair you sit upon. O! didn't I give thanks upon my bended knees that night. Still I was tearful it wouldn't last, and I spent no more than 5s. as I used to, saying to myself, May be the money will be more wanted than it is now! Well the next week he brought me home the same, and the next, and the next, until eight weeks had passed; and, glory to God! there was no change for the bad in my husband; and all the while he never asked me why there was nothing better for him out of his earnings; so I felt there was no fear for him, and the ninth week, when he came home to me I had this table bought, and these six chairs, one for myself, four for the children, and one for himself; and I was dressed in a new gown, and the children all had new clothes, and shoes, and stockings, and upon his chair I put a bran new suit, and upon his plate I put the bill and receipt for them all, just the eight sixteen shillings, the cost that I'd saved out of his wages, not knowing what might happen, and that always went for drink. And he cried like a baby, but it was with thanks to God; and now where's the healthier man than my husband in the whole county of Cork, or a happier wife than myself or decenter or better fed children than my own?'
The celebrated Earl of Chatham performed an amount of business, even minute, which filled common improvers of time with utter astonishment. He knew not merely the great outlines of public business, the policy and intrigues of foreign courts, but his
At the strait gate there is room for soul and body, but not, for soul, and body, and sin.
Man is born crying, lives complaining, and dies disappointed from the world.
The world hate the godly for their holiness, though they always profess to do it for something else.—Watson.
It is worse to be like a beast, than to be a beast. It is no shame to be a beast, but it is a great shame to be like a beast. Sin makes man like a beast.—Watson.
Sincerity will shield from hell, hut not from slander, They who severe Satan have such a bad master that they will be afraid to receive their wages.—Watson.
The persecution in this Canton had reached such a height, that not only public but private meetings for religious worship were interdicted. By our latest accounts, however, a slight re-action had taken place; the persecuting law had been repealed, but full powers had been granted to the Executive for the next fifteen-months, so that the Evangelical Dissenters of all classes are still completely in the hands of men, whose tender mercies have hitherto been cruelty. Several meetings have been broken up, and pastors separated from their flocks. Their situation calls for our sympathy
The French Revolution flashed forth with all the suddenness of a gleam of lightening, the report of it fell upon the ear of Europe like a clap of thunder, and the spirit of revolution spread as if conveyed by eletric telegraphs. The danger is that reforms so sudden may not be permanent; what comes forth in a day may perish in a night; the frosts of selfishness may nip the fair blossoms of opening liberty; the friends of freedom should rejoice with trembling. Nations may however be born in a day, both politically and spiritually, and never so often as at present were great and unexpected openings made for the gospel. The wall of China fell down as suddenly as those of Jericho, and the third part of the globe was at once open to the messengers of the cross. The continent of Europe is opening up with amazing rapidity, and to an unprecedented extent. From the Black Forest to the Baltic Sea, the German people are calling with a voice that brooks no denial for “Representative Government, Freedom of the Press, and Religious Toleration.”
In Italy the same spirit is awakened. Although, according to the newly published Constitution of Naples, the religion established in the state is the Roman Catholic, and “no other religion is to be tolerated therein;” yet in the Sardinian Constitution, while the Roman Catholic is recognized as the only established religion, all other religions are to be "tolerated according to the laws.” although the laws stand much in need of improvement; and in Tuscany the new constitution is more liberal still; the Roman Catholic is to be the only established religion, but “all other modes of worship at present existing, are tolerated according to the laws,” “All Tuscans, whetever be the religion they profess, are equal in the eye of the laws, and are all equally eligible to the employments of the state, civil and military.”
In France the different Evangelical Societies are in active operation and whole villages in some instances are becoming protestant. In Belgium, the most popish country on the Contiment, Italy excepted, the prospects of the Evangelical Society have been particlarly encouraging for the last two years. While there is much to cause anxiety, and much to depress there is much to cheer and animate. The fields are fast becoming white for the harvest, What calls and encouragement for prayer that God may arise and reign; that events may be over-ruled, and agents raised up and qualified to direct these movements for great and permanent good!
March 26.—Our first Sabbath on the shores of New Zealand. Public worship on board ship at Port Chalmers. Our thanks giving to Almighty God for his many mercies, his abounding loving kindness shewn toward unworthy us during our prosperous voyage. What cause for gratitude to the giver of all good—all whom our good ship John Wickliff had borne far from home and hearth, were spared to see the long wished for Haven. We cannot sum up the mercies of the voyage—and what the amount of gratitude in return? Let the future tell, and mark the Ebenezers.
April 9.—The Sabbath at Dunedin. Preached, in the forenoon, at the emigration barracks, from Acts iv. 12,—and again, in the afternoon, on the small mount adjoining the “Wickliff Pier,” or landing place, from Psalms cxix, 9. The first Presbyterian Minister to proclaim my master's message on the shores of this beautiful Bay. The elements were at rest—the air was mild and genial—the waters were without a wave—and could scarcely mutter the slightest murmur. The expansive firmament, above and around as, was our great Temple of praise. What a scene for a Hollowed Sabbath! Dunedin may it be said of thee,—“Thy tabernacles are amiable—thy Sabbaths smile with heavenly loveliness—thy present day is a day of small things, when shall we hear of the great things?” The answer to this will depend upon the remembrance of thy day of Grace.
April 16.—The Sabbath at Port Chalmers, Preached to the people on board the Philip Laing, (the Clyde emigrant ship which arrived only yesterday.) first altar of gratitude on the shores of their adopted home. The Lord make every heart a temple of gratitude and praise, and by a loving obedience may they ever show that they are living in the constant remembrance of Him who has led them hitherto. My auditors were most attentive and seemed all alive to the sanctuary services. The songs sung were the songs of our Zion, and they were all the sweeter in a foreign land, so far away from the beloved sanctuaries of our fatherland.
“They shook the depths of the desert gloom With their hymns of lofty sheer.”
Port Chalmers—Sabbath the 23rd day of April, was a lovely day on these shores, and a day to be remembered by me and mine. Our dear son was this day dedicated, by Baptism, to his father in Heaven. The John Wickliff, and baptised. The services were solemn and interesting, the Church in the ship, and on the calm waters of the peaceful
Auckland.—From the April number of The Foreign Missionary Record for the Free Church of Scotland, we learn that the Rev. Mr. Panton, late of Heriot's Hospital, Edinburgh, has been appointed to the Church of Auckland. Of that edifice little except the scaffold poles are yet visible, and should the Minister speedily arrive, he will certainly find a congregation eager to receive him, but unless greater diligence be used, a Kirk only in distant perspective. We congratulate the Presbyterians of Auckland that their spiritual wants are likely so soon to be relieved. We trust their Pastor will prove a steadfast and shining light.—New Zealander.
The Annual Meeting of this Society was held in the Rev.
“A
The want of a suitable place for holding public and other meetings of the Society has always been much felt. Twelve months ago a considerable effort was made for the erection of a “Temperance Hall.” A deputation of members was appointed to solicit subscriptions for this object, His Excellency the Lieutenant-Governor headed the list with £5: the sum of £59 was subscribed, and £5, the proceeds of a tea meeting, were appropriated for the same purpose. The paid subscriptions, and other sums, have all been deposited in the Savings Bank. The amount deposited in the Bank is £24 5s. IId. Owing to the difficulty of obtaining a suitable site for the building, the raising of funds has not been proceeded
“The attention of the public is earnestly called to some startling and painful facts connected with drinking and intemperance. The quantity of spirits that was entered and paid duty for home consumption in Wellington during the first six months of the present year was, in round numbers, 15,000 gallons; wines, 9000 gallons; ale, beer, and porter, 9000 gallons; making a total of 33,000 gals. for the six months; this is exclusive of all the beer manufactured in the colony. If we take the price of the imported liquors to the public to be 10s. per gallon, we have the enormous sum of £16,500 as the price of our intoxicating drinks for six months. This quantity, however, includes all that is used by the military as well as the civilians. The population of this settlement is 4500. If we include the troops, Wanganui, and the other places on the coast supplied from Wellington, and the Natives who use intoxicating drinks, the whole will not, it is believed, be more than 6000. It is said also, that there is at present a glut in the liguor market; but admitting this, admitting that there has been one-third more imported during these six months than has been consumed, it will present 46,000 gallons of imported liquors as our annual consumption, and an expenditure of £24,000 on an article that, in nineteen cases out of twenty, is not only useless but injurious. It is at the rate of eight gallons of intoxicating drink, and at an expense of £4 for every man, woman, and child in the colony! These calculations may not be correct, but they are at least an approximation to a startling and alarming fact.”
It is matter of sincere regret that intemperance is increasing among the natives; still it is gratifying to observe their general and marked sobriety as a whole. While there have been 25 convictions of Europeans for drunkenness before the Resident Magistrate's Court, for the last two quarters, not a single native has been brought up for any similar charge. Within the last six or eight months, three men have been burnt to death while in a state of intoxication, and three others have been drowned, according to a current report, from the same cause. Several instances of temporary and permanent insanity, have within a recent period been produced by intemperance.
“The cost of intemperance is a serious and important question for the political economist and reformer; the frightful accidents and intense suffering caused by the use of these liquors, ought to arouse every friend of humanity; and the effects of these drinking customs and habits upon morals and religion, call loudly for the energetic and united efforts of all the office bearers and members of the Church of Christ.
“Can nothing be done to avert and overcome this gigantic evil? It is suggested that public meetings be more frequently held for exciting attention and diffusing information on this subject. That members of the Society ought to exert themselves more diligently temperance, and the hearts of all who engage in this work, will be cheered by seeing the cause of God and humanity prospering in their hands.
The Wesleyan Ministers of the Province of New Munster have just concluded their Annual District Meeting. Throughout its, sittings the greatest unanimity prevailed, The business of the Meeting embraced the operations of the past, and arrangements and plans for the ensuing year. Both a review of the former, and the prospects of the latter, in both the English and Native Departments of the gre at Missionary work, awakened the liveliest feelings of gratitude. The labours of the Ministers among both races have been crowned with success. They can point to many and say” the seals of” our” Apostleship are ye in the Lord.” The year about to be entered upon affords encouraging prospects. Several chapels, for the benefit of both Natives and Europeans, are about to be erected—aid from the Local Government, for educational purposes is shortly to be afforded. These things, with the peaceful and lively state of our Societies, lead us to anticipate a deepening and an extension of the work of God.
There are few places in this Province in a more encouraging state than the Hutt, in the Wellington Circuit. The settlers in this beautiful valley have left no means untried to obtain a Resident Minister. They have been strong and urgent in their request; and as a proof of their sincerity have promised to raise the annual sum of £100 towards a minister's stipend. The meeting constrained by their importunity, and encouraged by the promise of such pecuniary aid, has decided that they shall have a Minister. Arrangements have accordingly been made; and by God's will, the settlers will soon have granted unto them the desire of their
In this Province there are eight regular Ministers—eight English Chapels—and 16 other English preaching places. There are about 311 European Communicants, 379 Sunday and Day Scholars, and about 1510 inclusive of Scholars who attend Wesleyan Services. Adding these to the Native Congregations, there are 5221 under the care of the Missionaries of this Province.
Wellington, September 21, 1848.
This Church was opened for public worship on Sabbath, the 10th ultimo, by the Rev. R. Cole, A.M. It is an elegant and substantial building, capable of containing from 200 to 300 people. It will furnish to the members and adherents of the Church of England, in that locality, a great facility in attending upon public worship. This is the eleventh Protestant place of worship in the Wellington settlement. Every additional erection of this kind is another public witness in behalf of the Christian Religion, and against infidelity, ungodliness, and immorality; tending to diminish the number of open Sabbath breakers, to increase the number of the church-going population, and to strengthen the hands of the professed worshippers of Jehovah. They are all places where God's word is read and expounded, where His praises are sung, where Divine ordinances are dispensed, where blessings are implored, and where judgments are deprecated. The thousand Churches in London have been happily represented as so many lightening conductors, by which the wrath of God is averted from a guilty community.
It is with feelings of deep regret that we record the death of
On the 22nd ult., of consumption, in the 20th year of her age, Jessie, the wife of the Rev. B. Cole, A.M., and daughter of the late G. Hunter, Esq. We sincerely sympathize with the bereaved husband and relatives. The hand of the Lord has been heavy upon them. Their trials and bereavements have been frequent and heavy. Our prayer is, that as their afflictions abound, their consolations through Christ may much more abound.
Let us therefore follow after the things which make for peace. and things wherewith one may edify another.—Rom., 14, 19.
The Jews were selected to be the people of God—the exclusive depositories of illustrious privileges present or to come, and the appointed vehicles in the transmission of them to future generations. They were the descendants of Abraham, Isaac, and Jacob, and might be presumed to be the heirs also of the faith and obedience of those patriarchs. They were a royal priesthood to the Most High; to them the Old Testament was bequeathed, to them Moses delivered the law from Mount Sinai, and unto them the prophets of old spake by signs and by wonders. In the pressing overture of the gospel made to them by our Saviour and his apostles, we see the continued regard of God for his ancient people, and his desire to preserve them in the possession of their peculiar relation to himself, and to his Church on earth, not
The Jews, however, cruoified the Son of God, slighted and treated with contempt the words of eternal life, and preferred the pleasures, and the interests of the present life to all the joys of the life to come. As a common punishment for the common sin of their infidelity, the whole nation of the Jews, from that time to this, have been involved in one sentence of rejection as the people of God. The special punishment of the sin of blood-guiltiness fell upon the heads of the generation who crucified our Lord, and not only rejected the offer of Christianity, but persecuted its preachers to the death. Although they were the brethren of our Lord, and God's chosen seed, yet they are now sunk in the deepest degradation—there is nothing but distress and lamentation throughout all their land—Judea, once the favoured home of God on earth, now groans under bondage, her sons and her daughters have become children of captivity, and a curse and grief in the sight of the nations.
O Jerusalem, Jerusalem! our tears may well flow for thee in the desolation of spiritual death—thy grandeur departed—thy bulwarks and thy palaces now no more! Thy temple of beauty and magnificence—the pride of thy people—the wonder of the nations—has become a heap of rubbish; thy high towers are laid low in the dust of ages, and thy sons and thy daughters have been scattered to and fro through the wide world! The Jews have been driven from one place to another, and been dispersed through the whole earth. They have, from age to age, run through misery and persecution, and torents, of their own blood. Their banishment from Judea was only the prelude to their expulsion from
O Jerusalem, we are inclined to condemn thee, forgetting at the same time that there is a beam in our own eye, and that we reap the privileges which, thou didst despise. Hadst thou but known thy day of grace, and flocked beneath the wing of thy King and Saviour—even thy Messiah, Prince of Peace, who so lovingly invited thee with his tears; had thy pomp and power remained—had thy glory still shone upon thy walls and bulwarks—had thy children Still dwelt in pride upon thy beautiful mountains, as the sons of the freeman; then had the nations of the world, like Sheba's Queen, gone up to Jerusalem to witness thy grandeur—to consider thy palaces, and tell of thy high towers, Zion is now truly desolate, and loudly calls for sympathy. Jerusalem is now trodden down of the Gentiles. Can we forget thee, O Jerusalem, with all thy memorials of the Saviour's work? Shall no tears tell of the pious feelings which we bear to thee? Shall no prayers kindle the altar of our devotions for thy children's sake, and shall no deeds of charity brighten the fame of our
We cannot forget thee! Yea, we dare not forget thee, though thy day of grace is sunk in night, and the evil of unbelief covers thy heart. The Lord Jehovah, your King and Saviour, shall arise and have mercy upon Zion; and his servants, the Gentiles, “shall take pleasure in her stones, and favour the dust thereof.” Christians, to you, who are the Lord's remembrancers, is this command given,—“Go and proclaim these words towards the north, and say, return thou backsliding Israel, saith the Lord.” And. further, the Lord commands you to “Prophesy upon these bones, and say unto them, O ye dry bones, hear the Word of the Lord.” As to the privilege of your laying a stone in Jerusalem's breach, it is glorious—it is honourable—to be counted worthy to
Jerusalem, we cannot forget thee! since it is our interest, as well as our duty, to remember thy welfare, for an especial blessing is provided for them that do good to Israel. “Pray for the peace of Jerusalem; they shall prosper that love thee.” Thine alms and thy prayers, O Christian, shall bring down such a blessing, that there will be no room to contain it—thy name shall be held in everlasting remembrance, and no tombstone need mark the place of thy rest. When the proudest monuments of earthly pomp have passed away like an airy vision, and when the bright lights of science and philosophy have become like an extinguished lamp, shattered and useless, they “that are wise shall shine as the brightness of the firmament, and, they that turn many to righteousness, as the stars for ever and ever” How precious the privilege to be an honoured instrument in rebuilding the ruined walls of Jerusalem, and how refreshing the sympathy that drops a tear over the strange punishment of her children!
How sufficient the inducement to arise and build the walls of Jerusalem—to go on with the noble work, enlarging and extending, till the fulness of both Jews and Gentiles shall be brought in; and when, amid the golden harvest of millennial glory, Israel shall bud and blossom, and fill every mountain and every valley with prosperous fruit, and all the ends of the earth shall see the salvation of our God! We will arise, then, and hasten to the help of Israel —we will beseech the Lord to turn again their captivity, as the streams in the south. In our labours of love, the gracious promise shall comfort us, that God will once more crown Jerusalem with prosperity, and make Zion the beauty of holiness. Let us pray, and labour, and watch for the accomplishment of this glorious event!
The cloud that now darkens the spiritual horizon of the house of Israel will are long give place to the bright shining of the Sun of Righteousness; for we learn from the sure Word of Testimony, that the final and complete conversion of the Jews is certain. The time is coming when the scattered sheep of Israel shall be gathered home to the green pastures and shady rocks of Judea, and when the once holy and magnificent temple shall again be restored in order and in beauty. The hand that hath driven them to and fro, and given them no resting-place for the sole of their wearied feet, will yet provide for them a home and an altar in the land of their fathers sepulchres, and shall give unto them, for a sure possession, the fertile hills of Samaria, the green plains of Judea, and the high mountains of Israel, as in days of old. The Spirit of the Lord shall come from the four winds and breathe upon the slain, that they may live—the voice that called Lazarus from the grave of corruption, will call into living form the withered bones of the whole house of Israel.
When the tribes of the wandering foot and weary breast shall have found rest in their own land, and spiritual peace in the bosom of the Church of their long-despised Redeemer, then shall Israel, quickened
“Now for my friends’ and brethren's sakes, Peace be in thee, I'll say, And for the house of God our Lord, I'll seek thy good alway.”
Whatever theory accounts best for the physical causes of earthquakes we wait not at present to enquire; the moral causes in which they originate, or
The elements of nature, like everything else, are placed under the mediatorial dominion of Christ. “All power is given unto him in heaven and in earth,” and he employs earthquakes as well as every other agency in advancing the great work of man's salvation. We live under a dispensation of mercy, and terrible as earthquakes are, they are nevertheless subservient to God's designs of mercy. They are terrible and destructive; but their destructive effects must be traced to sin,—to the curse laid on the earth for man's sake, otherwise their effects might have been harmless as the rising and falling of the tide, and their operations pleasing and profitable contemplations as the heaving and dashing of the ocean to one standing safely on the shore. Sin is the cause of suffering, and holiness invariably secures happiness. Earthquakes, according to scripture, are employed as means to prevent sin, and to promote holiness; and hence, however awful and destructive they appear, yet regulated by God in accordance with this design, in every case mercy and not judgment must be the ruling principle in these visitations. When Sodom and Gomorrah were engulphed in what is now the Dead Sea, Gen. 19, the judgment though just was terrific; but sinners without number have been awed, warned, deterred from going to such lengths in sin, and possibly brought to seek and obtain salvation by this terrible example. Similar effects were produced by the earthquake that swallowed up Korah, Dathan, and Abiram, Num. 16, and by the earthquake that happened in the days of Uzziah, which so terribly alarmed the sinners in Zion, that nearly 300 years after Zechariah refers to it as still vividly remembered, Amos 1.1., Zech. 14.5.
But the most striking example of the merciful design of these phenomena is in the case of the earthquake at Philippi. Acts 16. Paul and his companions had prosecuted their missionary tour to the western shore of Asia; they had reached Troas, near the ruins of ancient Troy. They cast a wistful look over the ægean sea, to the coast of pagan Europe; but they hesitated to embark in such an arduous undertaking. Paul's vision, however, of the man of Macedonia beckoning him to come over and help them, removed all doubts from their minds. They lingered not an hour to examine the course of the Scamander, the tomb
In the early days of Methodism, the daughter of a certain English Nobleman was providentially brought under the influence of the spirit of God, through its instrumentality, and came to a saving knowledge of the truth as it is in Jesus, Her father was almost distracted at this event, and by threats, temptations to extravagance in dress, by reading, and travelling in foreign countries, and to places of fashionable resort, took every means in his power to divert her mind from “things unseen and eternal.” But her heart was fixed. The God of Abraham had become her “shield and exceeding great reward.” At last her father determined upon a desperate and final experiment by which his end should be gained, or his daughter ruined as far as her prospects in life were concerned. A large company of the nobility were invited to his house. It was so arranged, that, during the festivities, the daughters of different noblemen, and among them, his own, were to be called upon to entertain the company with singing and music on the piano. If she refused compliance, she would be publicly disgraced, and lose, past the possibility of recovery, her place in society. It was a dreadful trial, but with peaceful confidence did she await it. As the crisis approached, different individuals, at the call of the company, performed their parts with the greatest applause. At last the name of his daughter was announced. In a moment all were in fixed and silent suspense, to see how the scale of destiny would turn. Without hesitation, she arose, and with calm and dignifled composure took her place at the instrument. After a moment spent in silent prayer, she ran her fingers along the keys, and then, with an unearthly sweetness, elevation, and solemnity, sang, accompanying her voice with the notes of the instrument, the following stanzas:—
“No room for mirth or trifling here, For worldly hope, or worldly fear, If life so soon is gone: If now the Judge is at the door, And all mankind must stand before Th’ inexorable throne! No matter which my thoughts employ, A moment's misery or joy; Bat O! when both shall end, Where shall I find my destined place? Shall I my everlasting days With fiends or angels spend? Nothing is worth a thought beneath, But how I may escape the death That never, never dies! How make mine own election sure, And when I fail on earth secure A mansion in the skies! Jesus, vouchsafe a pitying ray: Be thou my guide, be thou my way To glorious happiness! Ah, write the pardon on my heart, And whensoe'er I hence depart, Let me depart in peace.
She ceased. The solemnity of eternity was upon that assembly; without speaking they dispersed. The father wept aloud, and when left alone, sought the counsel and prayers of his daughter for the salvation of his soul. His soul was saved, and his great estate consecrated to God. “A word spoken in due season, how good is it!”—Prov. 15. 23.Gleaner.
In the vicinity of Malahide (diocese of Toronto) is a signal proof of what may be done by a single person whose heart is in the work. Mr. Johnson has a large family, and is not a wealthy farmer, nevertheless he resolved upon building a Church upon his own farm. The Church is almost completed, as he is determined to finish it without any assistance.
This, he says, he had on his mind when he first came into the woods and settled on his land, and was an invigorating source of encouragement which never left him; and to this he attributes his continual health, and gradual progress towards independence. It was, he remarked, a great undertaking for a poor man, but he and his family have done most of the work with their own hands; and he thinks he is in better circumstances than he would have been had he made no such attempt.Report of the Propagation Society.
I will be ever doing something, that either God when he cometh or Satan when he tempteth, may find me busied. Each day is a new life and an abridgment of the whole, I will so
Great excitement has been caused among Protestants of all classes by the introduction of a bill into the Upper House of Parliament, by the Government, to sanction diplomatic relations with Rome, or the sending and receiving of accredited ambassadors between the British and Papal Courts; a thing that has not been done since the Reformation, except in some one or two instances. The object is not to promote trade or commerce; the civil power of the sovereign pontiff is nothing; but to get the Pope to exercise that peculiar influence which he possesses in assisting them to tranquilize Ireland. The American Government are also proposing a similar measure to aid them in controlling the Popish subjects of the States. Protestant feeling is being strongly manifested against this measure in Britain, as a sacrificing of principle to expediency, and seeking relief in a remedy that will in the end prove worse than the disease. Popery is the bane of Ireland, and how she is to be benefitted by more of that influence it is difficult to understand. English Roman Catholic noblemen have been forced to call the highest dignitaries of the Roman Catholic Church, in Ireland, before the bar of public opinion. The Earls of Arundel and Shrewsbury have written plain and pertinent letters to the Bishop of Clogher and the Archbishop of Tuam, on the conduct of the priests in denouncing men from the altar, in consequence of which their murder was deemed lawful if not meritorious, and the replies of the Archbishop have been haughty and insulting, and clearly show that popery is an enemy to the peace of Ireland. Moreover, if the Pope cannot govern his own Italian subjects, how will he lend efficient aid to the Government of Queen Victoria? or if he write rescripts and issue bulls, he must be remunerated by the upholding of popish influence else where. The recent events in Italy have changed the aspect of affairs so much that the Bill, by our latest accounts, was moving slowly through parliament.
Few aspects of the times are more striking than the prominence that is now given to religion in all places and among all classes. In the debates in the House of Commons on the bill for the admission of the Jews to sit as Members of Parliament, the religious bearings of the question were far more insisted on by many of the speakers, than the political. It is said that from the frequent and ready reference to the words and principles of the Bible, it might almost have been supposed that one of the Puritanical parliaments
The Wesleyan Missionary Anniversary services in London during the last week in April and on Monday, May 1st, appear to have been largely attended and very effective, equal to, if not beyond, any in former years. The sermons before the society were preached by the Rev. R. Young, of Truro, the character of the Missionary undertaking,—the success which had been vouchsafed to it—and the duties now urgently devolving on the Church in relation to it. Mr. Waddy's discourse was founded on Acts 2. 39—“For the promise is unto you,” &c. Having shewn that the” promise” referred to the “gift of the Holy Ghost,” he pointed out the necessity that Ministers, and individual Christians, should be instructed, guided, and sustained by that Divine influence; and urged that—while personal religion should be our first concern, and that next to our own salvation we should strive for the salvation of our families, and friends—it is netwithstanding a duty and a privilege to carry the Gospel to those who are “afar off,” either geographically or morally,—even to “as many as the Lord our God shall eall”—a elause of the text which the preacher ably argued did not limit, but rather extended its application. Where-ever the Gospel was proclaimed, there the call was given, and there, by all who-heard it, might its blessings be realized. The sermon of the President, the Rev. S. Jackson, was from Matt. 14. 15—21—the parable of the loaves and fishes. With much skill he adapted the various ideas suggested by the passage to the Missionary work, making the discourse in all its parts a thoroughly Missionary Sermon. The effect upon the hearers appears to have been deep. Dr. Urwick preached from Psalm 19, part of verse 11. “In keeping of them there is great reward.” He argued, with great perspicuity and force, that conformity with law is, through read, and although the reading occupied two hours, it was heard with unabated and increasing attention and interest to its close.
The General Annual Meeting in
After a very protracted meeting, the numerous audience retired greatly edified and impressed.
One fact connected with the Anniversary is worthy of special mention as showing the spread of Catholic feeling in an unlocked for direction.—One of the popular Clergymen of the English Church in the Metropolis, the Rev. Thomas Mortimer, B. D., had thrown open his church and preached a sermon in it on Wednesday, May 3rd, in aid of the funds of the Wesleyan Missionary society.—May such instances of Catholic Christian feeling be multiplied!
After a winter unusually mild, and a spring, so far as it had gone, rich in promise as to flowers, fruits, and general vegetation— after a year remarkable for lovely weather, and for the absence of storms, earthquakes, and elemental commotion,—after a period of profound peace, great activity, and unprecedented prosperity; all at once the pent up elements above and below have burst forth; the common and special agencies of destruction have been let loose; and the plough-share of ruin has been driven right through the settlement. In close succession we were visited with two, or rather three south-easters, the most violent by far that we have had for years: the wind blew something like a hurricane, and the rain often descended in torrents; out-door occupations were necessarily suspended, and in-door employments were sadly interrupted; as few houses were proof against the incessant battering of the hostile elements; at every hole, crack, or crevice where moisture could enter, the water came oozing through or pouring in; the fire and water struggled doubtfully for the ascendancy on many a hearth, and so searching was the ordeal that few houses sustained the character of being fully waterproof. From the quantity of rain that fell, floods were severely felt in some locallties, and feared in many more. While the storms continued, our hearts trembled and our prayers ascended for the safety of those exposed to the dangers of our rugged shores; and although, so far as we have heard, the accidents have not been so numerous as we dreaded, yet our fears were by no means groundless: the Master of the Fisherman was struck by the boom, fell overboard, and was lost, south of Mount Egmont; the Harriet Liethart was wrecked near Wanganui, but providentially no life was lost; three of our Wesleyan Missionary brethren, Messrs. south-easter, however, would have past away without any special notice, as things of course, now and again to be expected, and for which we are tolerably prepared, but a deeper and far more durable impression has been produced by the phenomena that followed.
Since the commencement of this colony slight shocks of earthquakes have been felt on an average two or three times in a year; but these shocks were so slight as neither to cause damage nor produce alarm. We have felt none however for a twelvemonth; but during the present month we have been visited with a perfect storm of them—of more than a fortnight's duration, and they are not yet over—alarming and destructive, beyond anything ever witnessed in this country by the oldest settler, or known by tradition to the oldest native. We have had four tremendous shocks, with from one to two hundred slighter ones, varying in all degres of strength from the slightest tremor to a very smart concussion; after some of the
On the evening of Tuesday the 17th, a light was seen to the North East, and on some of the following nights appearances like the reflection of some powerful light, were seen among the clouds to the south. The appearances, the violence and duration of the shakings, the constant rumbling sounds beneath the earth and other indications led to a general belief that a volcano had broken out in some one of the mountains near the centre of the island, and the hope was fondly cherished that if the dormant embers of some smouldering crater had been kindled up and burst forth—if some closed up volcano was come again into a state of activity, a safetyvalve would be opened by means of which the pent up subterraneus fires, that by their explosive force are shaking the earth in all directions
The destruction of property, has been very great; scarcely a clay or brick building but is either thrown down or rent and shattered so as to be uninhabitable. The Wesleyan Chapel was rent by the first shock, shattered completely by the second, and brought to the ground by the third. Several of the large brick stores passed through the same process. The gaol is a tottering ruin, the roof being supported only by the two aide-walls, and these very much rent.
Property is valuable, but we lament to say that what is incomparably more dear to its possessor, life, has been lost in this calamity. During the second great shock, on Tuesday the 17th, Subraon, with about forty passengers on board, for Sydney, struck on a rock near the mouth of the harbour; but though completely wrecked, and the danger great, not a life was lost.
In a calamity so terrific—coming so directly from the hand of Subraon, in which a number of families had taken refuge from the impending danger. The day was fine, the audiences were unusually large, and the services solemn and impressive. The Sabbath following was a delightful day, and the attendance upon public worship was every where more numerous and equally attentive. The existence of the
Amid the general destruction of property, and the affecting loss of life, it is truly delightful to witness the solemnizing and quickening effects produced upon the community by this striking visitation; the careless have been awakened, the slothful have been aroused, and the zealous have been stimulated to increased activity; prayer, earnest and devout, has been all but universal. In town and country, all the places of worship have been opened almost every night for religious exercises, and crowded congregations have engaged in these exercises with the most lively interest. Many who have not for years attended any place of worship, and who rarely, if ever, bowed a knee to God, have been brought to cry like the Philippian Jailor—“What must I do to be saved?” There has indeed been a great awakening—a shaking of hearts as well as of houses. God has been working, and many we hope will be turned permanently to the Lord. An unusual amount of labour and responsibility is devolved upon the Ministers of the Gospel, Sabbath School Teachers, Christian Parents, and all who profess the Gospel, that by their prayers, instructions, and example, they may help forward the work that has been so unexpectedly and auspiciously begun. Come, O breath of the Lord, breathe upon us that we may live!
The fearful violence of the shocks,—the ruinous destruction of property—the frequency and long continuance of the danger, inspired universal alarm, and in the case of many besides females, produced an undefined sensation of terror. So exclusive was the concern for life, that the loss of property was scarcely thought of We should not envy the feelings of those who were not awed and solemnized by such instantaneous displays of unseen and irresistible power—who were not more or less alarmed, when the solid earth was not simply trembling, but shaking terribly, as if convulsed with paroxysms, and the strongest buildings rocking like ships in a storm. In these circumstances, fear and alarm were certainly natural emotions; and considering the suddenness and greatness of the dangers we can fully sympathize with the feeling of terror, so extensively felt. But in the whole of this visitation, mercy has been so conspicuous over judgment, that we have no sympathy with those who would doubt and despond; we can look at nothing scarcely but the mercy. The distinction between life and property has been so marked,—the destruction of the one and the preservation of the other, appear in such striking contrast,—the upsetting of a single boat has often caused more loss of life,—the spirit of prayer has been so extensively poured out—the ground of our past deliverance, the free mercy of God through Christ remains still the same,—the whole circumstances of the visitation resemble so much the chastisement of a loving Father, rather than the punishment of an inexorable Judge, that we cannot but think that God's preserving us so signally, amid so many danger, is a token that he has further mercies yet in store for us. If the Lord were pleased to kill us, he would not thus far have accepted our sacrifices of prayer and thanksgiving, nor shown us this deliverance, (Judges 13, 23.) If this calamity had been deferred till ten years hence, how awfully disastrous the consequences should have been, when brick buildings would have generally superseded those of wood! If the third shock had come first, how many lives might have been lost! But mercy hath triumphed over judgment! Our prayer is that temporal loss may in every case be spiritual gain, and that the destruction of property may in every case lead to the salvation of souls!
The new Chapel in this place was opened on Sabbath, the 1st of October, by the
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.—Rom., 14, 10.
“No man dieth unto himself.” So says an inspired Apostle; and the sentiment was never more fully realized than in the case of the individual, of whose history a few memorials are here presented. Called away from earth during, and by means of, the heaviest temporal calamity that has ever evertaken the settlement of Wellington;—the only adult person in the Town that was so called; his death speaks powerfully to the entire community. The voice of the Lord cannot be mistaken in this instance. “Be ye also ready: for in such an hour as ye think not, the Son of man cometh.“—Matt. 24. 44.
James Hains Lovell, a very worthy member of the Wesleyan Methodist Society, among whom he laboured long and usefully as a Class Leader, and Local Preacher, was born in the year 1791; a year memorable for the death of the
Of his early history we have no particulars, except that when quite a youth he entered the service of His Majesty,
On the failure of
Immediately on his arrival he sought out the people of God, and united himself with them, joining heartily in all their efforts to Evangelize the community. Altho’ resident amongst us for a little more than nine months, such was his upright Christian character and conversation, his interest in the cause of God, his anxious wish to make all around him happy,—that he soon won for himself the good opinion of all. Few in the community were more respected and esteemed than himself. The section of the Church of Christ of which he was so faithful a member, loved him as a brother; that portion of the Church over which, as their class leader he had the oversight, regarded him as a father—the
With the particulars of the accident by which our sainted brother met his death, we are all too sadly familiar. After the first shock of earthquake on Monday morning the 16th ult., he rose and dressed, and visited most of the families of his acquaintance, seeing how they did, and sympathizing with and helping those who were in trouble. In the evening he met his class as usual, and was if, possible, more faithful and affectionate than was his wont. On Tuesday, the 17th, as he was walking near the military stores of which he had the charge, two of his dear children playing about him, the second heavy shock was felt, the walls on both sides the street where he walked, came down with a tremendous “Let me die the death of the righteous, and let my last end be like his!”
His brethren and children in the Church, as well as his own immediate relations, sorrow and mourn now that he is taken from them, but they cannot murmur, for it is “Our Father who is in heaven” that has chastised them, and in the case of their friend and husband and father it would be sinful for them to wish him back again.
“Our loss is his infinite gain.”
“The Lord gave, and the Lord hath taken away, blessed be the name of the Lord.”
He was interred next day, the 21st, with full military honors. The greatest respect was paid to his remains. The Governor, the Commander of the Forces, and a large company civil and military, besides the
His funeral sermon was preached in the
The Bible comes to us with claims which no other book can prefer. It is the oldest book. The writings of the Old Testament were completed before the literature of the Greeks, the oldest secular literature now extant, was well begun, with the exception of the poetry of Homer and Hesiod, the one of whom flourished about 900 and the other 800 years before Christ, the most celebrated Greek poets and historians were contemporary with the last of the Hebrew prophets. Herodotus, the father of secular history, was contemporary with Ezra and Nehemiah, the last of the Hebrew historians, and who flourished about 444 A.C. So that but for the Old Testament Scriptures, the history of the first two-thirds of man's existence upon earth, the history of 3500 years, would either be an entire blank, or at best uncertain
The Bible is the best book. The names given to it by divine appointment and universal consent indicate this. It is called the Scriptures (Scripturae) or the Writings, and The Bible, (Biblos) the Book, as if there were no other writings or no other book, or at least none once to be compared with this. Viewed merely as a literary production it leaves far in the distance the loftiest productions of human genius. It is the only book that is never out of date, that never falls behind the attainments of the age, that is level to the meanest capacity, and yet is far ahead of the wisest, and can furnish ample instruction for the most gifted of men. One of the most competent judges (Sir W. Jones) has declared as his deliberate opinion, “That independent of its divine origin, the Bible contains more true sublimity, more exquisite beauty, purer morality, more important history, and finer strains both of poetry and eloquence, than could be collected within the same compass from all other books that were ever composed in any age or nation.” “It is the best of books in the time of health, and the only book at the hour of death.”
The Bible is God's book. “It is the only book,” says a great philosopher, (Bacon) “that has God for its author, salvation for its end, and truth without any mixture of error for its contents.” What has been said of the book of Psalms by an eminent biblical scholar, (
“A glory gilds the sacred page, Resplendent as the Sun; It gives a light to every age, It gives, but borrows none.”
The bible is now happily the cheapest book, so cheap that the very poorest person may possess a copy. We are happy to say that there has been a growing demand for bibles in this settlement—an increasing thirst for the Waters of Life—and we feel doubly happy to know that by the large number of bibles that has been, and will be placed at the disposal of the Bible Society in this Town the wants of the community will be fully supplied, On the duty of searching the Scriptures, and the most profitable manner of doing so, we shall speak in a future number.
I never loved those salamanders that are never well but when they are in the fire of contention, I will rather suffer a thousand wrongs than offer one: I will suffer a hundred, rather than return one; I will suffer many ere I complain of one, or endeavour to right it by contending. I have ever found that to strive with my superiors is foolish; with my equals, doubtful; with my inferiors, sordid and base; with any, full of unquietness.
Addressed to a Missionary who for a period of twenty years had laboured with unceasing zeal, but his health giving way, he was obliged to return to his native country.
Extremity distinguisheth friends. Worldly pleasures, like physicians, give us over when once we lie a-dying; and yet the death bed hath most need of comforts. Christ Jesus standeth by his people in the pangs of death and after death at the bar of judgment, not leaving them either in their bed or in their grave.
I acknowledge no Master of Requests in heaven but one—Christ my Mediator. I know I cannot be so happy as not to need him; nor so miserable that he should contemn me. Good prayers never come weeping home; I am sure I shall either receive what I ask, or what I should ask.
Dr. Easy describes a disease which is represented by the patients as a natural, but he thinks it bears the symptoms of a moral disorder: it was too prevalent in his neighbourhood, and no account of it could be found in any of the popular books of Medicine. He says, the disease to which I refer is evidently of the intermitting kind, and in all cases has attacked the patient by violent paroxysms, which return every seventh day. It may be thought to savour of superstition to mention it; yet it is a fact, and therefore must not be passed over, that those paroxysms return only on the Lord's Day, on which account it is called the “Sunday Sickness,” from its periodical attacks. Some have thought it to be a singular kind of ague, especially as it is attended with a degree of coldness, though I do not perceive the symptoms of shivering which are usual in that complaint.
I have observed the paroxysms commence at different periods, but generally in the morning of the Lord's Day, and in many cases it seizes the patient before he has left his bed, and makes him indisposed to rise till a later hour than usual. A coldness has been observed about the region of the heart, and a dullness in the head, which stupifies the brain, not unusually succeeds; this is followed by yawning and a sort of lethargy. The patient is sometimes deprived of the use of his limbs, especially his legs and feet, so that he finds himself indisposed to walk to the house of God; some have indeed gone up to the solemn assembly, but they generally entered it later than their neighbours, and even there the paroxysms have seized them, and the symptoms of yawning and lethargy have been so violent, that they have fallen into a dead sleep, even when the preacher has been delivering the most solemn truths in the most animated manner; and others have been known to sit very contentedly in any other place (more congenial to their taste) for several hours together. This disease seems to stupefy those who are subject to it; so that, however they may appear to suffer, they are seldom (if ever) heard to complain. I have heard others, under other diseases, mourn on account of their confinement from public worship, but the victims of this extraordinary disorder were never beard to exclaim, “My soul longeth, yea, even faintcth, for the
I was at first greatly surprised, after hearing that a patient could not get to public worship, to find him the next day as active as if he had not been subject to any kind of indisposition; but I have since found it very common, after the paroxysms are removed, for the patient to appear perfectly well till the approach of the next Sabbath—though most of the faculty agree that there is a low fe verish heat to be perceived during the days of interval, called the worldly fever. There seems also to be a loss of appetite for savoury food, and the entire want of relish for the bread of Life, which it is thought might be of service to remove their disease; as a very skilful and experienced person has asserted, that it was more to him than his necessary food; and another has recommended it as peculiarly agreeable to the taste “sweeter than honey or the honeycomb.” One circumstance I had almost forgotten, namely, that those who had not laid aside all attention to the forms of religion, if they are subject to the “Sunday Sickness,” generally feel somewhat chill and listless about the hours of secret retirement and family devotion.
Perhaps the reader is afflicted with the “Sunday sickness,” which the ordinances of God are designed to cure: he is advised to attend to it in time, lest (as in so many instances) it should prove to be unto death. Reflection is the best remedy, in an early stage,far detecting the disease; the patient is,therefore, recommended to consider the danger and value of his soul, and that if he dies impenitent he will be lost for ever; he should also remember that he is accountable to God for the neglect of the means of grace. This may lead to his conviction, or an experimental knowledge of his ruined state as a condemned sinner—which is the first, most certain, and blessed symptom of spiritual recovery; and when accompanied with true repentance, a teachable disposition, and a holy diligence in the use of all the Divinely appointed ordinances, will eventually terminate in his conversion, or the restoration of Divine life to him who before was spiritually dead. This will be accompanied with other evidences of his recovery: his paroxysms will seldom (if ever) seize him again on the Lord's day: his heart being warmed by the love of God, he will not be subject to the coldness be once felt; he will no longer fancy himself obliged to keep his bed or the house on the Sabbath day; but, finding that he has fully recovered the use of his limbs and faculties, he will be glad when he is invited to go into the house of the Lord, to hear the joyful sound, and when there be will no longer insult God, or his minister and people, by the symptoms of that sleep which is unto death; but having felt by happy experience the mercy of Him who says, “I am the Lord that healeth thee,” he will strive to improve his exhortation, “Behold thou art made whole; sin no more, lest a worse thing come unto thee.”
As we say, there would be no thieves if there were no receivers; so would there not be so many open mouths to
The Chinese are altogether a singular and wonderful people; their number is astonishing, being about 250 or 300,000,000; they constitute a third part of the entire population of the globe; their national policy is peculiar: though multitudinous they are an isolated people; they have dwelt alone, and had little or no intercourse with the rest of the world; Commerce and Christianity were alike interdicted from approaching their shores or crossing their borders. For many long years the Merchant and the Missionary had cast wistful looks to this important people, but no prospect of a free unfettered opening appeared to either; the portion of both was that hope deferred that makes the heart sick; when lo! a time the least expected, and by a means the least likely, the wall of China fell down, the celestial empire was laid open, and its teeming population were accessible not only to the civilizing influence of commerce, but also to the sanctifying and saving influence of the Gospel of the Son of God. The written language of the empire is one; the sounds of the language vary in different districts, but the signs are every where the same; rendering the press an engine of prodigious power. Their laws, manners and customs are every where alike, and have continued so from time immemorial; they thus present a perfect contrast to the mixed, many-tongued, and ever-changing nations of the West. It was long believed that the Chinese, though isolated, were a highly civilized and well-educated people: this delusion is being fast dissipated; every new investigation has furnished an additional discovery, that education is lamentably deficient; only a small proportion of the people can read—that infanticide, especially of the females, is awfully prevalent,—and that immorality and barbarity are greater than any one supposed to exist. Christianity was first introduced into China, probably by the Nestorians, in the sixth or seventh century, and continued till the sixteenth. In 1551 the companion of Loyola, Francis Xavier, the first, best, and most renowned of Jesuit Missionaries, undertook a voyage from the East Indies to China, to propagate the Romish faith, but died on his passage hither. Some time after Ruggiero, Ricci, and Schaal, learned
In a religious as well as a political point of view, Spain is not devoid of interest. The following extract is from the pen of a shrewd observer, who lately visited the Peninsula on a Missionary tour of observation.
“I have said that Spain is in a transition state. It is obvious from the conversations I have had with those who are acquainted with the state of the country, that an important change in the religious views and character of the people is in process. This change had begun to show itself before the abolition of the conventual establishments, and the recent appropriation of part of the patrimony of the church. These innovations have, however, done much to shake the already tottering fabric of superstition, and to overthrow the already decaying influence of the Romish priesthood. No one can enter Spain now, without being struck with the discrepancy betwixt his preconceived notions of the superstitious reverence of the Spanish lower orders for the mummery of Romanism, and the actual state of the fact. I am not acquainted with any part of Europe, in which popery is acknowledged, where less reverence or devotion is to be observed among the common people in their religious ceremonies; and it is notorious that many superstitious observances have now quite disappeared. Am I gratified with this? I acknowledge that I am. Not that I am prepared to maintain, that no religion at all is, in itself, better than Popery; but because, while the influence of the priesthood over the minds of the people remained unimpaired, the introduction of the Bible, generally, into Spain was almost hopeless. A new era in
Bless, O Lord, thy holy word, even from such unholy hands,”— [
Robertson's Visit to the Peninsula.]
Spread of the Gospel.—It is a remarkable fact that among the Colporteurs employed by the Evangelical Society of France, 102 are converted Roman Catholics. It is estimated by the committee of the Foreign Aid Society, that within the last three or four years 20,000 souls have been rescued from the influence of Romish superstition in France, and gathered into Evangelical congregations.Scott. Presb.
Notwithstanding the saving effects of Missionary influence and instruction, superstition still exists in New Zealand. An interesting young man named Isaiah, has lately departed this life at Wangaehu, near Wanganui, who has been for some time taught in our schools, and who died without giving any account of his state Taniwha, and say the monster is one of their tupunas, i.e., ancestor. Though these are strange phenomena yet they are natural, and may be accounted for by the following facts:—The Wangaehu river is fed by snow from the Tongariro mountain. This river winds its way through a tract of land, the soil of which is nothing but gravel and pumice stone. The bed of the river is the same, and shallow from the mouth to the source. This being its state, when there is a heavy fresh from the mountain, much water escapes in its passage to the sea, and its reservoirs are filed. Its being pent up, accumulating, and then escaping suddenly, accounts for its subsequent effects. The natives say that in a late outbreak of water, the Taniwha drifted on shore near Manawatu, was cut up and a part eaten by those who found it adding that they were all ill who had partaken! It is, however, evident that such things as crocodiles, or alligators, did exist formerly in great numbers on this island. The Wangaehu district has been buried by pumice stone and other matter, driven from the Tongariro mountain. If such creatures did exist, they have been buried beneath, and are likely to be thrown up by such outbreaks in a petrified or fossilized state, and so give rise to these superstitions which are a great hindrance to the progress of Christianity.
An old man, a priest, who resides at Waitotara, near Wanganui, continues to deceive the people by pretending to heal the sick. When the invalid can be taken to him, he or she is ready with an offering, without which no good can be effected. He then plays the part of a Ventriloquist, (like Papahurihia in Hokianga) and makes the supposed god, of whom he is the priest, to speak from over his head, which is understood to be his seat! The words used are generally such as are only understood by tohungas,, i. e. priests, who pretend to interpret to the supplicants according to their several cases. Like the oracles of old they pretend to decide for life or death,—though at times, being too sanguine as to the recovery of the person, or through malice too wishful for the individual's death, they expose themselves by giving a wrong answer. When the patient cannot be carried to the priest, some one is deputed by him or her, to take an offering of tobacco, or some other article known to be in requisition, and to make enquiry of the priest, who pretends to offer apart to the god, with an invocation for his aid, stating that the individual will recover. If the person returns and ritenga maori, i. e. native custom.
On Sunday, October 22nd, the spacious and substantial Wesleyan Methodist Chapel lately erected there, was opened for Divine Service. In the forenoon the Rev. Mr. Laury, General Superintendent of Wesleyan Missions in New Zealand, conducted the preparatory services of prayer and praise, and the
On Sunday, Oct. 15th, the heavens presented a very agitated and stormy appearance. In the former part of the day there were several slight and partial showers. The phenomena in the afternoon, and at the close of the day were striking, and attracted general attention—the setting of the sun particularly so. The rising of the moon was not less remarkable—a brilliant and variegated
Universal sleep had fallen on both man and beast. Our settlement was in its state of characteristic quietude. The sky was serene, the elements as yet were still, the usual land-breeze but softly blew, when between 1 and 2, the whole town, with few exceptions, was aroused from peaceful slumber, by a violent earthquake. Great difference of opinion exists as to the continuance of this shock. Some say that it only lasted two or three minutes; others prolong its duration to ten minutes. Both these opinions are opposite extremes. There certainly was an unceasing shaking for the space of from five to seven minutes. Before the dawn of day, and during the whole of the day, slighter tremors were felt;—in fact the earth seemed to be for a considerable time in a state of constant oscillation. On Tuesday afternoon a second violent shock occurred—a third on Thursday morning, between four and five—and from that time to the present date (Nov. 15,) slight vibrations have been frequently felt. From the motion of liquids, it was the prevailing opinion, that the shocks came in the direction of North-east. As to the motion sometimes it was undulation, at other times pulsation.
A vivid light, resembling the reflection of flame, was seen in a Southern direction, on the night of Tuesday and Wednesday. A hope was now warmly cherished by many, that some unknown and long inactive volcano had burst out; that the pent-up air or fire would now find vent, and that the earth would soon again be still—others supposed this phenomenon to be the Aurora Australis.
This part of New Zealand has from time immemorial, been subject to occasional earthquakes; but no one of the Europeans who have been longest resident amongst the Natives, nor the oldest of the Natives themselves have ever felt any of equal severity to the recent ones. But though we in this settlement have considered them severe, yet it is certain that we have had them less violent than either Wairau, Cloudy Bay, or Wellington. Several chimneys both in town and country, were shaken down. The houses of Messrs. Campbell, Foy, and the late Mr. Thompson, and the Wesleyan Chapel, all being brick buildings, have sustained slight damage—other brick buildings remain quite uninjured.—Great alarm prevailed. We have already stated that with few exceptions, the inhabitants in the town left their beds. This fear was not partial. The timid and the brave, the heedless and the thoughtful, the illiterate and the educated, the pious and the profane, male and female, young and old, were more or less the subjects of it. A recurrence of shocks on the second night, being forboded, those whose dwellings are of brick felt some uneasiness about retiring to rest. Many persons for two or three nights, took but little sleep. Our degree of alarm however was not at its climax until Thursday evening, between 6 and 7 o'clock. The heavens now gathered blackness—the air was the scene of contending storms—the dark
It was thought by many that God's great mercy in sparing us from death, and our habitations from ruin, most imperatively called for special acknowledgement; accordingly, Monday 23rd was observed, by a considerable number, as a day of Thanksgiving. Three public meetings for prayer and praise were held in the Wesleyan Chapel, one at 7 a. m., the second at 12, the third at 7 p. m. The congregations were all large; in the evening we were very full. A sense of the Divine presence rested upon us, and we felt it good to call upon the Lord. Considerable anxiety was felt by many, in behalf of the other settlements, and on the arriving of the painful intelligence from Wellington, the greatest sensation was produced; and it was thought that a more general and formal recognition of the Divine hand was called for. literally, to comply with the request; but he most cordially approved of such an observance, and promised that all Government offices should be closed, provided a day were thus set apart. The Ministers of the different Churches were unanimous in the matter, and Wednesday the 1st Nov., was fixed upon, and July announced on the previous Sabbath. The day arrived. All the Churches were unusually well attended—numbers were in from the country. It was a day the services of which, will never be forgotten by many who were privileged to join in them. The whole town suspended business—every shop was closed, and almost every hand unemployed.
But while its observance was so general, there were a few who scoffed and ridiculed. Such persons belonged to one of two classes. They were either unread, illiterate men, and thus unacquainted with the moral and natural causes of earthquakes, or they were, if not so ignorant, so morally depraved as to be devoid of all right feeling. But it is recorded with most sincere gratitude, that the greatest good is likely to result. Many of the most careless have been awakened—are turning to the Lord, and giving themselves to the Church by His will. It may be that the impressions of some will be evanescent and short-lived, as was the goodness of Judah and Ephraim of old, “passing away like the morning cloud and early dew!” yet no doubt can be entertained, but that real, deep, and permanent good has already been done. May the Lord still preserve and prosper us.—Amen!
Accustomed as we are to sudden and striking contrast in
While Summer with its genial and reviving influences has produced such a mighty and delightful change over the whole face of nature, it was to be expected that Man would participate in the general feelings of reuovated life and joy, and so it has been.—Despondency and fear have given way to confidence and hope, and listless apathy to well directed application. Since the heavy shocks ceased, and the tremors have been slighter, fewer, and farther between, the settlers almost on eand all have set about the repairing of their dilapidated dwellings without hesitation or delay; rising with the emergency and displaying all that fertility of invention, that energy of purpose and celerity of action, which are in general so conspieuous in those whose powers of self-reliance have been developed and cultivated by the circumstances in which they have been placed, and the training through which they must pass, in the first struggles of a newly established colony; ruins are disappearing, chimneys are springing up, and houses are rising perfect and complete in all directions. Industry like the philosopher's stone turns all it touches into gold; its power is more than tha tof magic; its changes are realities not illusions. Augustus found Rome built of brick and left it built of marble, but this was a work of forty long years; in nearly as many days, at least the most of the smaller olay and brick ruins will be replaced by houses of wood.
The congregations that lost their places of worship, have been exerting themselves with praiseworthy activity in reviving the materials out of the rubbish, and constructing either permanent or temporary buildings in which to worship God. The Primitive Methodists saved the most of the materials of their chapel, and by dint of great activity in two short weeks they had another Chapel erected, not quite so large as their former one, but equally neat, more substantial, and when opened, with as little debt upon their shoulders as when the other was thrown down. The Wesleyan Methodist Chapel was a much more extensive ruin, and more difficult to manage; but with their characteristic energy the
The impressions produced upon the minds of the natives by the late awful visitation, though not so easily perceived by the general observer as that produced upon the European population, has been extensive and salutary, though in many cases superstitious beliefs have been mixed up with their ideas, yet those of them who know and profess the Gospel, have not failed to mark the finger of God in the fearful concussions with which we have been affrighted. They ask “What can this mean? Formerly we had one or two shocks and all was over, but at this time we have had shock after shock, so fearful and so many, that we never saw the like. Is not God angry? Many of those who had given up the profession of Christianity have returned to associate with their fellow worshippers. Their religious assemblies have been crowded and attentive, and there is evidently a revival among them as great as has taken place among the colonists.
During the whole of the month slight tremblings and occasionally a rather smart concussion have been felt almost every day, but none of them such as either to cause danger or excite alarm. The earthquake was not felt at Auckland, and only very slightly at Tarauaki, Nelson, and other places at a similar distance from Wellington. From all we can learn there appears to be no doubt that the shocks were most severely felt at the south entrance of Cook's Straits. We are truly glad to find that our neighbours have either entirely cscaped or suffered so much less than we have dono. We rejoice for their sakes and for our own. We are thus fully assured
During the height of the excitement caused by the earthquake, when life and property were in so much danger, a feeling of despondency came over the minds of many. It was thought the settlement was ruined for all time coming. A few persons left this place partly on that account, and it is possible that when accounts of this visitation reach home, some intending emigrants may be deterred from coming to this settlement, but if the earthquakes are their only obstacles, let them not be deterred for a single day on that account, unless they are afraid to come to a place where God's mercy has been pre-eminently displayed in the preservation of it, where he has kept us as in the hollow of his hand. With no wish to shut our eyes on the losses we have sustained, or the dangers we have escaped, we see no grounds for misgivings for the future on account of any calamity that comes directly from the hand of God. We fear no evil but sin, but we fear its daily ruinous effects upon the community far more than the occasional calamities sent by God's providence. We dread the effects of intemperance, for example, for one year, more than the earthquakes for half a century. In times like the present we are apt to look at the dark side of the picture; this is not right; we ought to look at both; at our advantages as well as our disadvantages, our fair prospects as well as our heavy losses. We may be over-sanguine, we may be too easy about
“Over exquisite To cast the fashion of uncertain evils; But when an equal poise of Hope and Fear Does arbitrate the event, our nature is That we incline to Hope rather than Fear.”
Earth is not Heaven, New Zealand is not Paradise. Every place has its draw-backs; some of one kind, some of another, but we have certainly not more here than falls to the average share of other places that have perhaps fewer advantages. We have a soil containing the richest elements of fertility; a climate salubrious to a proverb; water in abundance, the best and purest on earth; wood in plenty and variety; droughts are unknown; snow is seen only on the tops of the highest mountains; frost is rarely seen, and then only slightly felt; we are equally removed from the extremes of heat and cold; thunder and lightning are rare; it is not oftener than once or twice in the year that we have a thunder storm, and, then the clouds are so high and distant that when the peals roll over our heads, there is more of the sublime and less of the terrible than in almost any region of the globe. The weather is, upon the whole, vastly better for most occupations than in Britain: a fortnight or three weeks will often cover all the time lost by bad weather in out-door occupations for a whole twelvemonth.
We have often high winds, occasionally heavy rains, once or twice a year a slight earthquake, but so slight as often not to be observed; we have had an alarming and destructive visitation, and we may have a return of a similar kind, but this is an extraordinary and not a common occurrence. All the danger and loss of life and property have been caused by the falling of buildings. In all countries men learn to construct their dwellings on the principle best adapted to resist the most hostile elements around them. The three principal forces to be resisted here in house building are high winds, battering rains, and earthquakes; the last is the force most difficult to be estimated; but from all that can be gathered from experience, observation, and tradition respecting the causes now in operation, there is nothing serious to be dreaded in future; and if buildings are kept low, sufficiently braced and bound together, and kept always in a proper state of repair, we need dread very little real danger from earthquakes, but may in this way safely commit ourselves to the care of a wise, watchful, and merciful providence. Let no one, however, suppose, because all danger from the earthquakes seem to be over, that they may therefore return to wickedness or continue in sin; for no law in the universe is more fixed and certain in its operation, than that sooner or later sin is always followed by suffering and misery, while holiness always leads to happiness and joy.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.—Rom., 14, 10.
“A Happy New Year to You!”—Tens of thousands have uttered, or will utter, this joyful salutation to day. By some it will be mere words of course, “the compliments of the season.” But in most cases the wish is father to the expression; the individuals intend all that is good; they sincerely desire that their friends may have in every sense of the word, a happy new year. As far as it goes this is as it should Reader a Happy New Year to You!
In this wish we include all that can be comprehended in the expression. In the first place, as lying nearest the surface, we desire the temporal prosperity of the Colony; that business may be brisk and flourishing—that the Merchants and Traders may find a ready market for their goods at remunerating prices—that Mechanics, Artizans, and Laborers may have the use of all their energies, full employment for them, and “a fair day's wages for a fair day's
But these are minor matters. We recognize the truth and authority of the Bible, with its awful and eternal sanctions. We find in that Divine law that there is not, cannot be happiness, independent of religion. It is of this alone that the expressive language of Solomon can be used;—“Her ways are ways of pleasantness, and all her paths are peace.” He alone is the “happy man, that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.”— The beatitudes, or happinesses pronounced by the Great Teacher, in his Sermon on the Mount, are all connected with religious principles and actions.—Furthermore, from the authority of the same “Holy Scriptures,” the absence of religion is a sure preventive of happiness. The sinner may have his pleasures, transitory and temporary as they are, but happiness, he has not. How can he, with his guilt not cancelled, with his heart unregenerate! But the thing has been determined by the solemn fiat of our Creator, “There is no peace, saith my God, to the wicked.”
In wishing our readers then, a happy new year, we wish to be understood as desiring for them all the benefits of religion; the prosperity of their spiritual interests; that the doctrines of Christianity may be more thoroughly understood, that its truths may be more firmly believed, that its duties may be more heartily practised, that its benefits may be more fully enjoyed.
We wish that “the goodness of God”, may have the intended and desired effect of “leading to repentance”
Let us use the means, and the desired end shall be realized. Let all the ordinances of religion, Sabbath and week-day, regular and special, be sanctioned by our presence. Let all the duties belonging to our common Christianity be promptly attended to. Let us be earnest in prayer, vigorous in effort, and as liberal with our property in the cause of God and benevolence, as we are earnest in praying; and we may depend upon it, prosperous and happy days shall be ours. “The blessing of the Lord which maketh rich” shall be vouchsafed, and we shall have to all intents and purposes.
A Happy New Year!
The investigation of phenomena so powerful and mysterious as those connected with earthquakes would be interesting under any circumstance; but the enquiry becomes doubly so on the very spot where, and at the very time when, these phenomena have excited so much attention. After enjoying the unenviable privilege of witnessing such alarming concussions of the earth, we are actuated by motives
The motions of earthquakes are of three kinds; undulating, succussive, and vorticose. The undulatory motion proceeds horizontally, and heaves the ground successively upwards and downwards, going onward in a uniform direction—this is the most common and the most harmless kind of earthquakes. In the succussive motion the ground is heaved up in a direction more or less approaching to the perpendicular, as in the explosion of a mine—this is more dangerous than the former; the earthquake at Lisbon in 1755 partook largely of this motion. The vorticose motion seems to be a combination of the two preceding ones, several undulations taking place contemporaneously, and thus interfering with one another, and acting like cross seas during a storm—this is the movement that has been felt in the most violent and disastrous catastrophes on record; the earthquake that ravaged the Carraccas in 1812, and destroyed 10,000 of the inhabitants, was of this kind. The motion in earthquakes sometimes proceeds from a common centre, in circular vibrations, like the concentric circles produced when a stone falls upon a smooth sheet of water; this was the case to some extent at Lisbon. More frequently the motion is linear, running parellel with some mountain range, as along the western coast of South America, where the motion runs parallel with the Andes. The motion of the ground during an earthquake is said to be due to a wave propagated along its surface from a point where it has been produced by a sudden impulse. The original impulse may either be on land or beneath the bed of the ocean; the latter is the more frequent and the more formidable, there being no vents beneath the ocean by which the forces may escape. When earthquakes originate beneath the land, an elastic wave is propagated through the solid crust of the earth, and another through the air, till both are spent or lost? in the ocean. When the force originates beneath the
It is next asked “What are the purposes served by earthquakes? sudden, awful, and irresistible; inspiring terror, and producing destruction, are they unmixed evils—like angels commissioned by heaven, to pour nothing but vials of divine wrath upon a sinful world? or are earthquakes like the other operations in nature, attended with partial and temporary evils, but productive of general and permanent good? We have no hesitation in affirming that all the arrangements of divine providence are characterized by a principle of benificence, and are designed to promote the happiness of man.” The ground is cursed for man's sin, and “the whole creation groaneth and travaileth in pain.” All suffering must be traced up to sin, in some way or other; but the amount of suffering and death caused by the convulsions of the elements, and coming directly from the hand of God, is really small and trifling, compared with those evils that men bring upon themselves and others: the amount of suffering and death caused in a few years by war, slavery, or intemperance, is more than has been occasioned by all the eruptions of volcanoes or convulsions of earthquakes for the last forty centuries. Earthquakes serve important purposes in the economy of nature. They cause either a sudden, or gradual upheaving of the earth, and thus preserve the proper proportion between land and water, and cecure the conditions by which vegetable and animal life is produced and sustained. Astronomers have proved that there has been no change in the diameter of the earth for the last two thousand years. Fire and water, the igneous and the acqueous agencies are the two antagonistic forces by which the balance of land and water is preserved. Water is continually wearing down the higher parts of the earth, and
But some may object that while earthquakes are a general benefit, they are a great local evil. We are inclined to think that earthquakes have local as well as general advantages greater than any local evils they inflict. The volcanic agencies generate and evolve carbonic acid gas, and other substances of great benefit for the fertilizing of the countries where they are in operation: volcanic countries, and those agitated by earthquakes, are in general remarkable for fertilty. “The sloping sides of Vesuvius,” says Lyell, “give nourishment to a vigorous and healthy population of about 80,000 souls, and the surrounding hills and plains, together with several of the adjoining isles, owe the fertility of their soil to matter ejected by prior eruptions. Had the fundamental
“All classical scholars recollect the luxurance attributed to the lands of Campania, which in Pliny's time bore three crops in the year, being sown once with panic and twice with wheat, and yet when allowed to rest betwixt crops, produced spontaneously roses more fragrant than those which resulted from cultivation in other places. Nor has this land like much of that which is found in the newly-settled parts of America, lost its fertility by continued cropping, but at the present day, as of old, stands distinguished even in that highly famed region for the abundant returns which it yields to the husbandman.“ Those who wish to examine this subject further, we would refer to Lyell's Principles of Geology, vol. II, and especially to
Attend the Prayer-Meeting.—Would you warm the heart of your faithful Pastor, and strengthen his hands in labour? Attend the prayer-meeting.—Would you seek a revival of your Scriptural graces, and a return of your first love? Attend the prayer-meeting. Do the ways of Zion mourn because many have forgotten the Lord who bought them? Attend the prayer-meeting; and pray with the spirit, and with the understanding also. Are sinners perishing without pardon, and few coming out on the Lord's side? Attend the prayer-meeting, and wrestle with God, till he pour out such a blessing, that there shall his name;”—attend the prayer-meeting, you will there meet him. Are you become cold, languid, careless in religious feelings? attend the prayer-meeting; it is the most likely course for you to pursue in order to again obtain that warmth and comfort and vigour, of which neglect of prayer has deprived you.
“To God your every want In instant prayer display; Pray always; pray, and never faint; Pray without ceasing, pray.
“Aware of the opposition it would meet with, it was not till 1540, that Copernicus consented to the appearance of his work completed ten years before, on ‘The Revolution of the Heavenly Bodies.’ It was committed to the hands of Rheticus; Andrew Osiander, of Nuremberg, superintended the printing, and Cardinal Schomberg bore the expense. But the illustrious author did not live to read his work in print. A copy was handed to him as he lay a paralytic upon his bed, He saw it; he touched it; and in a few hours afterwards expired.”—Milner's Gallery of Nature.
Divine Help.—The less men help God's people, and the more they hinder them in carrying on His work, the more efficiently will they be helped and prospered by God himself.—Scott.
Greatness.—Modesty, prudence, and courage, is a mixture that seldom meets together, but is absolutely necessary to make a truly great man; who never appears so great as when he treats insolent men with humility, and angry men with meekness.—Patrick.
Prayer.—Why should not men pray? Why should not families pray? Are we not dependent creatures? Has not God made asking the indispensable condition of receiving? The man who will not pray, is a madman. The family which will not pray, are lunatics.—Dwight.
Most of our readers, we believe, are more or less acquainted with the cruel persecutions which the
“From the report of last year, the members of the Society would learn with joy, that over Madagascar, after her long night of toil and suffering, the morning star had risen; and the directors are now enabled to cheer them with the additional assurance that “the day is breaking.” The only son of the Queen, and her successor to the throne, who has just attained to manhood, has continued to afford to the persecuted followers of Christ, the most conclusive evidence that he is a faithful brother in the Lord. In defiance of the laws, which pronounces slavery and death upon the Christians, the youthful convert assembles with them for worship in their plaoes of retreat; and when their lives and liberties are threatened, he employs all means in his power to warn them of impending danger, and to effect their rescue. He has been more than once reported to the Queen by her chief officer as a Christian; but the love of a mother has prevailed over the spirit of a Pagan persecutor, and the life of the Prince has been spared, The characteristic attachment of the Malagash to their offspring and near kindred, has been strikingly over-ruled for the preservation of this hopeful youth. “Madam,” said the Prime Minister, when recently addressing the Queen, “your son is a Christian; he prays with the Christians, and encourages them in this new doctrine. We are lost, if your Majesty do not stop the Prince in this strange way.” “But he is my son,” replied the Queen, “my only—my beloved son! Let him do what he pleases; if he wishes to become a Christian, let him! he is my beloved son!”
“But, in a manner still more striking, the heart of the very man who was thus the accuser of the prince, was subsequently overcome by the power of affection. Being informed of a meeting of Christians in the capital, he sent his nephew, (of whose conversion to Christianity he was ignorant,) to take down the names of all those who were thus, contrary to law, met together for religious worship. The nephew, without making any objection, went to the Christian brethren, and told them the object of his visit, begging them instantly to break up and go home, lest his uncle should do them harm. When the young man came back, the uncle inquired; “And where is the list?” “There is none.” Why have you disobeyed my orders? Young man, your head must fall; for you
show that you also are a Christian.” “Yes,” he replied, “I am a Christian; and, if you will, you may put me to death; for I must pray!“At these words, the feelings of the severe and cruel enemy gave way to those of kindness and compassion, and he exclaimed—“Oh no, you shall not die!”—and thus the affair dropped, and the Christians were delivered.“You must not, however,” adds our informant, “think that persecution has ceased. Sometimes the goods of the Christians are conflscated, their wives and children sold into slavery, and themselves reduced to perpetual bondage; whilst others (seven in number,) have been east into chains. Those who escape can only meet for worship during the night, or in solitary caverns, or in the deep recesses of the woods; and even there they may be troubled by spies, sent by the Government, who immediately take down the names of those they thus find congregated together. But, thanks to the prudent mediation of the prince, things do not in general proceed further. In the midst of these perils and obstructions, the number of disciples is increasing. One of the native Christians thus writes;—“Oh, send us spelling books—we have none left, and many come to us to learn to read.” “Do not forget” says another, “to send us Bibles, Tracts, Hymn-Books,
Bunyan 's Pilgrim, as well as some Catechisms.” The prince restrains his mother from doing us harm; he comes regularly with us into the woods on Sabbath to pray, and sing, and read the Bible; and he often takes home with him some of us to explain to him the Word of Truth.”“While these facts will constrain the friends of the persecuted church in Madagascar to rejoice, they admonish us to rejoice with trembling. The life of the prince, and the salvation of the church have no safeguard but the special providence of God. May that wall of fire continue round about them; and may the Lord show mercy to their enemies, persecutors, and slanderers, and turn their hearts,!”
The Rev. W. J. Kipp in his Christmas Holyday in Rome, speculates thus as to the probable fate of the Imperial City. The same view was taken by an eminent writer more than twenty years ago. “But what is to be the destiny of Rome? Is she to be the centre of Christendom, and age after age the place to which pilgrims from every land shall direct their steps? Is she entering on a new dominion—the third cycle—in which she is to rule the world by Arts as once she did by her Arms, and then her Faith? There is another thought which has in it something affecting and solemn. The malaria is increasing, so that large portions of the city, which a century ago were famed for their salubrity, are now uninhabitable. At the Lateran, the Pope has been obliged to leave his palace, and the humble dwellers around him their abodes, so
But if such continues to be the history of coming years, how strange must be the destiny of the Imperial City! Its people will gradually retire before this destroying Spirit, and seek in other spots the safety denied them here, until once more the Seven Hills become as silent as they were before Romulus encamped upon their heights. Then it will remain, like the city of which we read in Arabian fable, whose inbabitants in a moment were turned to stone, so that the traveller wandered in amazement through palaces and halls, where none came forth to meet him, and no sound was heard but the echo of his own steps. Its mighty monuments will stand, like those of Pæstum, waste and desolate in their grandeur. Spring, and summer, and winter will pass over the forsaken city—the hoariness of age gather on its marble columns and stain its gilded walls—and Nature, spreading her luxurance over them and wreathing them each year with a thicker drapery, thus silently yet surely reclaiming her dominion—until at last all which we now gaze upon will only harmonize with the wild and dreary Campagua around.
But would not this be a fit conclusion to the long and eventful career of the Mistress of the World? There seems a strange and mysterious awe lingering about her, which forbids the thought that she should fall by human agency. If, after surviving wars and sieges and conflagrations, she must at last be numbered with Nin-eveh and Babylon, and those cities of the Elder World whose names only live in history, let there be no proud conqueror rejoicing over her end! Let her not be crushed and humbled by the violence of man, but thus pass away “without hands,” so that the hour can scarcely be marked in which she ceases to exist!
Mazzini—one of their own exiles—thus describes his native land. “In Italy nothing speaks. Silence is the common law. The people are silent by reason of terror, the masters are silent from policy. Conspiracies, strife, persecution, vengeance, all exist, but make no noise; they excite neither applause nor complaint; one might fancy the very steps of the scaffold were spread with velvet, so little noise do heads make when they fall.”
A noble effort of this kind is being made by the Wesleyans in the First London Circuit, City Road. Three Chapels, each to contain a thousand sittings, are to be simultaneously erected, at a cost of fifteen thousand pounds. One in Hoxton Old Town, one in St. John's Square, near Wilderness Row, and one in Jewin Street, in the city. Large separate Schools, in connexion with the Chapels, are included in the plan, which will be carried out with all convenient despatch. The necessity for these and like exertions is evident; as for instance in one of the Districts embraced in the design, that of Shoreditch and Hoxton, there is a population approaching to 100,000, and the Chapel and Church accom modation of all parties, Protestant and Papist, only reaches 20,000, leaving 80,000 unprovided for. The want is nearly as great in the other two districts. The Methodiets of the neighborhood are coming forward handsomely; at the last advices, April 6th, more than £8,000 had been collected and subscribed, the first stone of the Hoxton Chapel was laid March 29th, and at the Tea Meeting in City Read the same evening. 1700 persons sat down. The greatest enthusiasm prevails in the Societies concerned. It is believed they will much more readily build and pay for the three Chapels and Schools, than if they had only attempted one. As the friends at Hoxton, Wilderness Row, and Jewin Street, would each have thought theirs the most essential locality, and there would have been no concentrated, general, circuit support, so that, as one of the speakers at the tea meeting philosophically and eloquently observed, “though we could not succeed with one we can succeed with all. If we cannot build one, let us build three!” Another effort of the kind is being made in the Borough of Stockport, Cheshire. Some twelve mouths ago, a Church Extension fund was set on foot; and was so far prospered that the Committee determined on the simultaneous erection of three new Chapels, in the parts of the Borough most destitute of religious instruction. On May 8, the foundation stone of the first of the three Chapels was laid in Great Portwood-street, by Alderman Marshall, supported by James Heald, Esq., M.P. for the Borough, the Mayor and Magistrates, the Ministers of the Circuit, and a large assemblage of Friends. From the accounts of the various services, the day was evidently a holy and memorable one. The chapel is to be built from the design of James Wilson, Esq., of Bath. It is in the Gothic style, such as was prevalent about the middle of the fourteenth century.—The front elevation will present to view a large centre and two smaller side doorways, Above the centre door is a fine decorated window, with four lights or bays, and on each side two light windows. The gable will be finished with a very rich coping, on the apex will be a beautifully crocketed pinnsele. The lower ends of the gable are terminated by ten unique
The Synod of this Church met at Edinburgh on the 8th of May last. The vice versa. £500 was voted for the spread of the gospel on the continent, to be expended under the direction of the Evangelical Society of Geneva.
The Temperance Movement in the United Presbyterian Church—At a public breakfast in Edinburgh of the members and friends of the
The Evangelical Alliance originated in Scotland; at least the initiatory steps to its formation were taken there. Its fundamental principle was co-operation on common ground now with a view to incorperation hereafter. It is pleasing to witness how rapidly incorporation is following co-operation in Scotland. Within the last two years, the two largest bodies of prebyterian dissenters, after the Free Church, the United Secession and the Relief churches, completed a union that had been pending for years, and
A Wesleyan Minister, many years ago, in Ireland, was journeying to a village where he had to dispense the word of life, and was stopped on his way by three robbers. One of them seized his bridle reius; another presented a pistol, and demanded his money; the third was a mere looker on. The Minister looked them each in the face, and with great seriousness, said,—“Friends, did you pray to God before you left home? Did you ask God to bless you in your present undertaking?” The questions startled them for a moment. Recovering themselves, one said—“We have no time to answer such questions; we want your money.” “I am a poor Minister of the Gospel,” was the reply; “but what little I have shall be given you.” A few shillings was all he had. “Have you not a watch?” “Yes.” “Well, then give it us.” In taking his watch from his
In Eastern poetry they tell of a wondrous tree, on which grew golden apples and silver bells—and every time the breeze went by and tossed the fragrant branches, a shower of these golden apples fell, and the living bells—they chimed and tinkled forth their airy ravishment. On the Gospeltree there grow melodious blossoms,—sweeter bells than those which mingled with the pomegranates on Aaron's vest,—holy feelings, heaven taught joys; and when the wind blowing where he listeth, the south wind waking,—when the Holy Spirit breathes upon that soul,—there is the shaking down of mellow fruits, and the flow of healthy odours all around, and the gush of sweetest music, whose gentle tones and joyful echoings are wafted through all the recesses of the soul. Difficult to name, and too ethereal to define these joys are on that account but the more delightful. The sweet sense of forgiveness; the conscious exercise of all the devout affections, and grateful and adoring emotions God-ward; the lull of sinful passions, itself ecstatic music; an exulting sense of the security of the well-ordered covenant; the gladness of surety-righteousness, and the kind spirit of adoption encouraging you to say, “Abba, Father;”—all the happy feelings which the Spirit of God increases or creates, and which are summed up in that comprehensive word, “Joy in the Holy Ghost.”
An officer of the Army, much addicted to profane swearing, was once involved in a street brawl with some of the lowest class at Newcastle. The altercation was earried on with a plentiful supply of impious oaths on either side, when a Scottish Minister who was passing at the time,
An infidel once railing against Christianity, mentioned as one very strong objection to it, the immoral life of many of its professors. The late Dr. Mason hearing the objection, said in reply, “Did you ever hear an uproar raised because an infidel strayed from the paths of morality?” The infidel admitted he had not. “Then don't you see,” said the Doctor “that by expecting the professors of Christianity to be so much better than others, you admit it to be a holy religion, and thus pass on it the highest compliment in your power!” The young man was silent.
It will probably be remembered that in our second number we aunounced the formation of an Auxiliary to this time-honored and truly catholic society, in connection with the Wellington Branch of the Bernicia, 3 cases, containing 400 Bibles, and 600 Testaments, comprising almost every variety of size and type, and are at such prices as to put them within the reach of the humblest member of the community.
We have much pleasure in being able to add that
Happily for the community, December has furnished little that requires to be chronicled in our pages; but that little is mostly of a pleasing character. The season is in all respects nearly a month in advance; the weather has been unusually warm and beautiful, and vegetation both in the wild wastes and in the cultivated enclosures is in a state of forwardness and luxuriance; the dark red flowers of the rata, in stripes and clusters amid the deep green folivge around, gives an aspect of beauty and grandeur to the scanery of the forest. In the valley of the Hutt especially, over many a broad acre the wheat waves, tall and heavy, delighting the eye and cheering the heart of the enterprising, hardworking husbandman; from fields of beans and clover the air is loaded with fragrant sweets, and stores are furnished in ample profusion from which the inmates of the dairy and the apiary eliminate productions of more certain value than the nectar and ambrosia of the poets, and which, from their abundance as well as excellence, will secure for this country the title of a “land flowing with milk and honey.” The orchards, though fearfully scourged by the south-easters of October, are giving full promises and fair pledges of what they will become in future years. The warm sunshine and the smooth, smiling waters have given an early and earnest impulse to the aquatic exercises of the season: the delicate are seeking health and the robust are seeking enjoyment in the delightful and invigorating exercise of bathing. It is to be regretted that, in a climate where bathing is more of a necessary than a luxury, some steps are not taken by which females might more easily and extensively enjoy the benefits of this practice during the summer months. The public health has been uncommonly good for several months; notwithstanding the great amount of exposure during the earthquakes, there has scarcely been a case of sickness in the whole community, and epidemics of every kind have been un known. The state and prospects of the settlement are in almost every respect prosperous and cheering, and such as call for gratitude and thankfulness. “Oh that men would praise the Lord for his goodness, and for his wonderful works unto the children of men!”
The sympathy that has been evinced towards us by our fellow Colonists in Auckland is extremely gratifying. As soon as the accounts of the earthquake reached Auokland a public meeting was called, a subscription commenced, and in a short time upwards of of £600 was raised, to relieve the distress that they were led to be lieve existed, or might exist, in this scttlement. When the money
Among all the different religious denominations, nearly the same life and activity appear to continue. The Wesleyan Congregation are exerting themselves with great energy to raise the requisite funds for erecting a place of worship, in room of the one destroyed by the earthquake. They have received a very munificent contribution from their brethren in Auckland, and the members and adherents of the Wesleyan Church here, are coming forward with praiseworthy liberality. They contemplate the erection of a strong, commodious, and elegant building; one that shall comprise the highest possible combination of utility, elegance, and economy. The Lord should be served with the best of our property. The Independent Congregation have prooured a site at Kumutoto, for their place of worship, and have succeeded beyond their expectations in raising the funds necessary for the erection of a suitable building. This will be a much more suitable locality than that in which their former Chapel stood, a matter of no small importance; for all other things being equal, the Church that is most conveniently situated will always be the best attended.
It is with deep regret that we have to record this month the loss to the colony of two valuable settlers;—a loss irreparable to their respective families. Mr. Ewen Cameron, while ascending a narrow foot path to his own house, and within a short distance of his own door, missed his footing, was precipitated over a rock, and killed instantaneously by the fall. Mr. W. Caverhill was crossing the Wairarapa river on horseback, and whilst his horse was mounting a steep bank, it missed its footing, and both horse and rider tumbled back into a deep part of the river. Mr. Caverhill had evidently been either stunned by the fall, or had got entangled in the river, as he never rose to the surface. We sincerely sympathised
The number of deaths by accidents here, as in all new Colonies, is unusually large, and this feature in our annual bills of mortality should lead us to cultivate a habitual preparation for death, to live daily a life of faith upon the Son of God, and to feel ourselves constantly under the powers of the world to come.
The year 1848 is now numbered with the things that were.—By the revolution of days, and weeks, and months, and seasons, and years, the uniform course of life is marked, and we are reminded periodically of the shortness and the swiftness of time, and the rapidity with which we are hastening forward into that state where duration will be marked by cycles of which at present we can form no conception. The closing year, like a dying friend, speaks solemn truths to thoughtless men. “The present moment, “it says, “is yours; the past is gone; and the future is unseen and uncertain.”
“Improve the present hour, or all beside Is a mere feather on a torrents side.”
The name by which an Apostle announced him.
The title by which a Prophet declared his Eternity.
A name by which St. Paul, quoting from the Old Test., recommended him to the sons of Jacob at Rome
The title by which a Prophet and an Evangelist describe the union of natures in his person.
A name which declares his divine commission to be a Priest and King.
The title by which a fearful Disciple acknowledged his Mission.
A name which describes his relationship to David.
A title and type of Christ, which as a type is figuratively said to have accompanied the Israelites in the Wilderness.
The title descriptive of the present offices of Christ.
The first letters of the eight answers form the answer to “the whole.”
Will any of our young friends furnish the answers for the above for our next number?
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.—Rom., 14, 19.
This is a short but important command. Like every portion of the law of God it is exceeding broad, and, to be fully obeyed in its letter and spirit, involves a greater amount of duty than a superficial examination would lead us to conclude.
This command implies that every one ought to possess a copy—yea the very best copy of the Scriptures that it is possible for him to obtain. Those who love the Bible, ought to consider it a dishonour to this best of books, if they are not using the best copies of it which it is in their power to procure. We ought to blush if we are more solicitous about our dress, our dwelling, or our furniture; about procuring the elegant, the useless, or it may be the noxious luxuries of life, than about possessing really excellent copies of the Scriptures. Every impediment ought to be removed that would prevent us from searching the Scriptures: there is sufficient reluctance in every human heart to this exercise, without its being increased by any accidental impediment. Instead of being repelled by small print and
This command implies that every one who possesses a Bible should be able to read it, both correctly and elegantly. It is not so easy a task to read the Bible, as many suppose. The Scriptures are rather a library than a single book. They are a series of treatises, written in a variety of styles, and containing a great number of words; and it requires time, labour, and close application to be able to read the Bible as it ought to be read. It is often truly painful to listen to the tasteless, slovenly, and even inaccurate manner in which the Scriptures are read, and that by persons who might have been good scholars. The Bible being the best book, should be read in the best possible manner. In this as in every thing else the Lord should be served with the best. Parents should spare no pains and grudge no expense, to enable their children to read God's book with ease and elegance; and young people ought to make it
This command implies that the whole Bible is to be read. We are not to read simply the Gospels, the Psalms, the New Testament, or the historical portions of the Old Testament, and omit the rest; we are not to pass over the genealogical tables, the geographical descriptions, the Levitical ritual, the judicial laws, or the obscure symbolical prophecies; but we are to read the whole Bible. It is all the word of God. It is all profitable. It has all been written for our learning. It may be right and proper to read some portions more than others; the danger is not, however, that we read the Gospel of John, or the Psalms of David; the Epistles of Paul, or the Prophecies of Isaiah too much; but that we read the other parts of the Bible too little or not at all. There is a danger of confining ourselves to favourite texts, chapters, or books, and of allowing the rest to remain neglected. The whole Bible was given by inspiration of God,
This command implies that the scriptures should be read regularly. The great object in searching the scriptures is to store the memory, enlighten the understanding, and impress the heart with divine truth; and to secure success in the prosecution of this or any other great and laudable object we must pursue it with regularity. The word of God is the food of the soul, and if we wish the soul to be vigorous and healthy, we must supply it regularly with this spiritual nourishment; like the Patriach of Uz we should esteem the words of God more than our necessary food. The Bible should not be read merely occasionally by Nulla dies sine versa—“no day without its verse,” that Luther, in the midst of incessant occupations, found time to translate the whole Bible into the language of Germany.
This command implies that the Bible should be read critically, so as to be fully understood. “Understandest thou what thou readest?” was the question put by Philip to the Ethiopian Eunuch, and the same question is virtually put by the Spirit to every
(To be Continued.)
Youth, it may be, has passed away, with all its bloom and freshness; its mornings of sunshine, its vigour, its hopes, and its talents, have all been sacrificed upon the shrine of vanity and folly. The seed time of youth has been neglected—Bible precept and Bible example, have had no sway over the wayward inclinations and habits of youth. A pious father's roof, that sanctuary of praise and prayer, has been like a prison-house to the perverse spirit of youth, and its hallowed exercises counted a weariness of the flesh. In the morning they have sown seed, but it has been the seed of unsanctified desires—they have sown to the wind, and, as a consequence, they must reap the whirlwind. The spring, with its gentle winds and mollifying showers; with its precious opportunities for laying secure the foundations of the spiritual house, has passed away, and its last setting sun, with its fading beams, has written upon their foreheads, “Not saved.” Middle-age, with its meridian sun, and glorious season of golden opportunities, and precious privileges, fleets fast away. Be aroused, O careless sinner, to consider well your mid-day,—your sunshine of life. Your sun shines at present in full splendour, but he may go down at noon, and set to you in darkness, long before the time of the evening rays. The seed time of promise, the bright spring of youth, you have let slip away unimproved. Let the summer of your life be devoted to the service of God; and while your noon is in its prime, and you enjoy health and vigor, turn and seek your Saviour's face, for now is the accepted time. Have you health and strength, time and opportunity, means for usefulness, and influence for good? These, then, are the talents which God has committed to your charge—these are the rich privileges wherewith God has favoured you; see, theu, that they are diligently and prayerfully improved, that they may be blessed unto you, and thereby contribute to God's glory. Now is the time, while the splendour of your summer's sun doth last, to turn your spiritual privileges to the best advantage. The house of God solemnly invites your presence every Lord's-day. And why do you forsake the assembling of yourselves together? What excuse have you to offer for your neglect of the ordinances of God's house? Examine again, and see if your excuses, and what you call necessary work on Sabbath, will stand the test of the judgment-day, and be pronounced as reasonable and acceptable by the Judge of all the earth. The meetings for praise, and prayer, and reading the scriptures, invite you—nay, pronounce it to be your bounden duty—to come and make known at a throne of grace, not only your own spiritual wants, but also the spiritual wants of your families, and the spiritual wants of the perishing millions throughout the world. As summer is the season of buds, and blossoms, and verdure; so let your summer of ample opportunity, and precious privilege, and means of grace, animate your soul with spiritual life, and adorn your character with Christian virtue and grace. The summer of life and of privilege, with its mornings of dew and evenings of lovely sunshine, with its inviting opportunities for rearing Not saved.”
The harvest of the natural world is past—its golden grain has been gathered in, and placed in security. Autumn's leaves have strewed the plain, and soon shall the angry blasts of winter sweep through wood and dale, o'er hill and mountain. All nature dies—how blank and dreary the prospect of such a death, and how fitting its resemblance to that cold and lifeless tomb, where sleeps the ashes of the dead! The harvest of earth's happiness, with its ripe and mellow fruit, will soon be passed to us all, and the cold winter of death will breathe upon us with its withering blasts. To the aged, now in the autumn of life, this should be their harvest of earnest, constant prayer—of ripe fruits, and of an ample ingathering of God's sanctifying spirit. Aged one, if the morning service of your life was devoted to the world, if your noonday was a season of rejoicing in the sunshine of the world's pleasures, be persuaded now, in your old age, to strive to reap the harvest of Christ's atoning merit, and to obtain a title to that bright inheritance on the other side of the Jordan of death. Your privileges will soon be shortened by disease and in-firmity, your tide of life is ebbing fast, your last evening is nearly run, your sky is becoming overcast with clouds, which betoken the near approach of that hurricane which will soon shatter and overpower your feeble bark. Yes; the harvest of life and privilege will soon be past, the harvest home will soon be gathered in, but, alas! for those, when the last echoes of its rejoicings shall pronounce their unalterable sentence—“Not saved.”
Convulsion and change have been doing their work amongst us—the Earthquake hath spoken to us with the stifled voice of dire agony. We have heard the knell of the last year, and it is gone—the harvest is past, and the summer is nearly ended; seeking to be saved? Is this the new song in our mouths—“Who are these that fly as a cloud, and as doves to their windows.”
May we be found living in Christ, and to Christ, and when death comes, may we hail it as the Messenger of peace, and hear the Judge pronounce that we are saved! Is Christ thy life, then, O my soul? Has he the love of thine heart? Then fear not death, for he says, “I am the resurrection and the life,” and “whosoever liveth and believeth in me shall never die.”
God swears by himself that he hath no pleasure in your death. That he may prevail upon you to trust him, he tries every expedient. He does all that tenderness can devise to remove your suspicion, and to cheer you on to a confidence in his goodwill. He pleads the matter with you. He beseeches you to accept of reconciliation. He offers it as a gift. Rather than lose you for ever, he sent his Son to pour out his soul unto death for you. And now that iniquity is put an end to; now that an everlasting righteousness is brought in; now that every attribute of his nature has been magnified by the great sacrifice; now that the weight of that heavy burden has been done away; now that there is nothing to intercept the flow of friendship from God to man,—does it come down free as the light of day, and rich as the exuberance of heaven, upon a despairing world.
And we read of but one thing. He is charged with no other defect, and this, in the estimation of the world,
He is not charged with drunkenness, or slander, or falsehood. It was no where intimated that he was wanting in attention to his family, or to the necessities of the poor. In all these respects the presumption is, his conduct was entirely praiseworthy. He must have been a man of uncommon correctness in his moral deportment; remarkably amiable in his temper and conduct; for it is said of him, that the Saviour loved him; and of himself he said “all the commandments have I kept from my youth up.”
But the eye of the Saviour, looking not upon the external conduct, but upon the heart, discovered in him at least one defect. He lacked one thing to make him a perfect man. And small as this defect appeared to him, in the estimation of God, it was a great matter. It was a damning defect. He lacked one thing; but this was just the thing which he most needed. He lacked the one thing needful; and lacking this, he lacked every thing. All his other good qualities, however desirable in themselves, were rendered valueless. They did not, in the estimation of God, weigh one feather. Being guilty in one point, he was guilty of all. And hence his condemnation was as necessary, and as inevitable, as that of Judas.
William Dawson had opportunities of getting into the ministry of the Church of England. He was not without frequent and urgent solicitations to that course, from the several Ministers in the neighbourhood of his parish. But believing that he should be more extensively useful among the Wealeyan Methodists, and the task of providing for his mother and brother devolving upon him, he was led to that most useful and honourable position among the Wesleyan Methodists, which he so worthily filled for many years, that in that wide-spread connexion none were better known, none were more deservedly popular than Billy Dawson, the Yorkshire farmer. A correspondent of an American Religious journal, relates the following as an instance of his astonishing power over his hearers, the writer having been an eye and ear witness.
Mr. Dawson was delivering a discourse peculiarly suited to his genius, at a village in England. The sermon was styled by his admirers, “Death on the pale horse,” founded upon Revelations VI, 7, 8. He was indulging in that peculiarly vivid imagery which was the basis of his popularity. “Come and see! the sinner is in the broad road to ruin; every step takes him nearer to hell, and farther from heaven. Onward, onward he is going; death and hell are after him; quickly, untiringly they pursue him. With swift but noiseless hoof the pale horse and his paler rider are tracking the godless wretch. See! see! they are getting nearer to him,—they are overtaking him! “At this moment, so perfect was the stillness of the congregation that the ticking of the clock could be distinctly heard in every part of the chapel, and upon this, with a facility peculiarly his own, he promptly seized, and, without any seeming interruption, leaning over the pulpit in the attitude of attention, he fixed his eyes on those who sat immediately beneath, and in an almost supernatural whisper continued, “hark! hark! here they come!—that's their untiring footstep—hark!—hark!” and then imitating for a moment the beating of the pendulum, he exclaimed in the highest pitch of his voice,—“Save the sinner,—save the sinner,—save him! See the bony arm is raised,—the dart is poised! O my God, save him,—save him; for if death strikes him, he falls into hell, and as he falls he shrieks, “Lost! lost! lost! Time lost! Sabbaths lost! means lost! heaven lost! all lost! Lost! LOST! “’ The effect was so overpowering that two of the congregation fainted, and it required all the preacher's tact
Perhaps somewhat apocryphal, yet generally accounted as true, is an anecdote of his preaching at Pudsey, a village inhabited by woollen-clath weavers, some five or six miles from Leeds. As the story prevails, Mr. Dawson was preaching from the history of David slaying Goliath, and was indulging freely in the pictorial representation of which he was so perfect a master. Personating David, he had struck down the boasting Philistine, and stepping back in the pulpit, he cast his eye downward, and commenced a train of irony, which had the twofold effect of piercing every one that exalted himself against the Lord, and of adding force to the graphic picture he had already given of that strange conflict. So powerfully did the speaker depiet the conqueror's emotion, and so rapidly did he heap taunt upon taunt on his prostrate foe, that the congregation seemed to forget the actual state of things in the ideal, and waited in breathless suspense for the catastrophe. Some in the gallery, in the intensity of the excitement, literally leaned forward, as though they expected to see upon the floor of the pulpit the giant's form with the stripling's foot upon his breast; and one person, carried away by his feelings, and forgetting in his excitement the sanctity of the place, exclaimed, in the broad dialect of his county, “Off with his head, Billy!”
The following extract is from a speech of M. Audebez, of Paris, in May last, at Edinburgh.—After stating how much the Evangelical Society had been crippled for want of funds, he said:
However we have been, as it were, constrained to add to our former stations two new and very important ones. And I think it will interest you to know this. Each of the stations comprehended five villages, and the population of both stations together amounts to no less than 10,000 souls. Taingy is the chief place of one of the stations into which the gospel has been introduced, including four other neighbouring villages. The Mayor of the place is a rich man, and as he desired to be married to a cousin of his own, he went to the priest and asked him to celebrate his marriage according to the Romish ritual. The priest told the Mayor that he could not be married to his cousin without previously paying one thousand francs, which is £40 pounds of your money, for a dispensations
to be obtained from the Pope, because of the relationship which existed between himself and his fair bride. The Mayor was astonished at this demand, and said that he could not understand the meaning of such a demand being made. “Let me,” he said, “put before you this question. Is it lawful or not for a man to marry his cousin? If it be lawful, why demand my money; and if it be not lawful, how can money make it lawful?” The priest insisting upon the 1000 francs, the Mayor retired, and actually applied to our evangelical missionary to marry him. Our missionary agreed to do so, and the fact having become known, upon the day of the ceremony it was attended by an immense majority of the people of the district; and an impression was produced which proved so powerful and decided, that general protestations were made against Popery, and from that day the inhabitants of the whole district did not cease to petition the Committee of the Society to give them a minister and a school-master. Such was their earnestness to have the gospel preached amongst them, that they agreed to raise money to purchase a large building, which they are at present having appropriated so as to furnish a chapel, two school-rooms, a manse, and a lodging for each of the teachers. You can imagine that the priest would not see with very great pleasure the Protestants invading his territory. And what was to be done? Wherever he went, from time to time, he could not refrain from showing his bad humour. Not long ago, the priest, knowing that the Protestants had assembled to read the Bible, he determined to disturb them, and caused the church-bell to be rung in a very strange manner. Two young men were appointed to do this; and instead of using the rope to shake the bell, they provided themselves with two large smith's hammers, with which they struck the bell, at each stroke crying out,” Here goes a Protestant.” At last, however, they went so far that the bell got a stroke in consequence of which it emitted a rather curious sound—it was cracked. The two bell-ringers, as you may suppose, immediately became very confused; but they were much more so, when the Mayor, who had guessed the cause of the ringing, and heard the discordant sounds, went up the spire, and addressing the two lads, said, “Well my dear fellows, you have been amusing yourselves, and making a great noise, but all is not pleasure here below; you know well that those who break the glass must pay for it, so make ready to supply the bell which you have cracked.” I cane assure you there was great consternation. St. Saviour is the othor new station. It is a very fine small town. The gospel was introduced here in this way. A young girl, about twelve years of age, purchased a New Testament, which she delighted in reading. She took her dear book, as she called it, every Sunday to the ohapel, and instead of paying any attention to the sermons of the mass, she preferred to read some parable, or some of the circumstances attending the birth, and sufferings, and death, and resurrection of Christ. I must tell you that it is customary in the country in the parishes of Burgundy, after mass, to form into procession and walk round the chapel. The priest, the vicar, and other walk first, carrying crosses, and banners, and signs, and are followed by the people. However attractive such a scene might be for a young girl of twelve years of age, the young reader of the Bible absolutely paid no attention to it; she thought it was better to continue seated reading the Word of God. But the priest at the return of the procession towards the altar, did not fail to perceive her, and the book which she had in her hand. At that view he was startled. He understood what book it was, and he was fearful of the mischief which such a volume would produce if generally possessed by the people, and thus read in the chapels.—Accordingly, he gave an order to the beadle to go and take the book from the hands of the girl. The young girl continued as long as possible to retain the treasure; but at last she was overcome by the beadle; she was dispossessed of the book, and burst into tears. The people, as soon as they knew what sort of book it was, and could comprehend the secret motive of the priest, were indignant, and the following week was a good one for our colporteurs. Every body went to buy a New Testament. Next Sunday the chapel was crammed; and when the procession took place, the people remained seated, each with a New Testament in his hand, and curiously watching the countenance of the priest. From this the priest understood that the mummeries of Rome were to be at an end. The people agreed in great numbers to raise money among themselves. They hired a house for a place of worship; and, about five weeks after, the gospel was faithfully preached at St. Saviour. The example of the inhabitants of this village was followed by those of four adjoining villages; and thirty more might be in the same position, did the peeuniary resources of the Society permit of the sending them ministers and colporteurs.—The facilities which we now have for preaching the gospel in France is very great, compared with that under the former Government. That Government was completely against the liberty of religious worship; and it was to have been feared that ere long we would have been persecuted more and more. In January last, I was in the southern part of the country, and attended the pleadings in two religious causes. It was held by the Court that we had a good plea; but in spite of that good plea, the Procureur sustained the pledaings against us. And would you know what a commentary he gave on the Constitution of the Charter, which says that every one professing religion in France, shall have the same liberty and enjoy the same protection. He said, “ office- bearers office-bearers thatmeans a man who professes in his heart.” We were not permitted to cry out against this assertion, but the people were very indignant, and they made a great noise with their feet. The Judge cried silence; but the people would not be silent. Now, my friends, all restriction on that precious liberty is over. Now a large and wide door is open in France for all those who are desirous to take their life in their hand and go forth to proclaim that the Son of God, Jesus Christ, is the only Mediator, the only Saviour. It is no more necessary to make declarations, and to be exposed to the frowns of a mayor or a judge; for every one may go throughout France, anderrect a church, and preach the gospel without difficulty. What ever may be the result of the labours of the Committee appointed in Paris to draw up a constitution, and whatever may be its character, I have no doubt that we shall have liberty for ever. The time is come. All these overturnings, so wonderful, are not from man, but from God. There will be a completion of the work, and we are but at its commencement. But if it be a time of great overturnings, it is also a time for great reedification. Not only are the people in France quite disposed to hear the gospel, but they are exceedingly disposed to read it. In the month of March, at the very time when the excitement was greatest, 10,000 copies of the New Testament were circulated in France—not given away, but actually sold. And this was at a time when money was any thing but plentiful. Blessed be God, it is a proof of a secret and deep disposition in the people of France to receive something new.—The Word of God is a new thing to them. Many of them are violent; but in the midst of all the violence which has been exhibited, there is in the bottom of their minds a disposition for which I have been led many and many times to bless my God. There is a secret want of something; they know not what, but I know, and you know too. They want something—they have a feeling that it is necessary for them to find out something—something better than revolutions—they want something, and oh! no doubt it is the gospel.
Extract of a letter from the Rev. Mr. Stewart, Missionary from the Free Church of Scotland in Leghorn, dated May last.
Here we have had an opportunity lately of testing our Tuscan constitution. Dr. Desanctis, a converted priest of Rome, now residing with Dr. Achilli at Malta, came here on a mission about the beginning of April, ready and willing to preach the Gospel wherever an opportunity might offer. I knew him well by character, and resolved that the opportunity should not be wanting. I asked him to preach to
my own congregationin Italian (he can't speak English) on the Sabbath evening of our Sacrament; and he did so to our great delight. He is a most eloquent, able, and faithful minister; and we had the joy of feeling that the Lord had made use of a mission station of the Free Church of Scotland, that in its church the Gospel might be proclaimedby an Italian priest, in his own language, to many of his own countrymen, for the first time for upwards of two centuriessince the light of the Reformation was extinguished by fire and sword. This is surely an answer to ourprayers, and I trust it will excite in the Church at home a deeper interest both in this station, and in this country panting for regeneration.A deputation of the young men of the congregation were deighted; they begged him to preach again, which he did on a week evening, as faithfully, but a little less guardedly, than before. On the first occasion about twenty, on the second about 80, Italians were present. Some were much pleused, others were very angry as his subject condemned their innumerable mediators, with the Madonna at their head. The priests got greatly excited about it, and actually proposed publishing a handbill, exhorting the people to drive him out of the city. They summoned our beadle (an Italian) before them, to give a full account of all that had gone on; but we have not been troubled about it. Indeed, I took special care to ask him to preach to my own congregation, that I might be able to declare this to the authorities, if called in question; and I am not bound to turn Italians out of our church, if they choose to come there. Another Sabbath he spent in Lucca, and preached twice there to about twenty people; after which he went to Florence, and preached in the Swiss church, and administered the sacrament. He left this on his way to Malta last week; and his visit, while it has done good in the way of confirming inquirers, and stirring up others to think, has been of especial benefit as showing that
personal libertyat least is secured under the new constitution.
Some time ago an announcement was made in the leading papers offering three prizes of £25, £15, and £10, for the best three essays on the “Temporal Advantages of the Sabbath to the Labouring Classes, and the consequent importance of preserving its rest from all the encroachments of unnecessary labour.” The following are a few extracts of a letter from the adjudicators to the competitors, in May last.
Dear Friends,—At the time of issuing the advertisement, we expected to be able to announce our decision within two months from the 30th of March, the last day of receiving Essays. But this has been rendered impossible from the immense number of competing Essays—
upwards of Nine Hundred and Fifty having been received. Now, supposing we were able to examine thirty Essays per week, we have upwards of thirty weeks’ labour in reading alone; so that it will be the end of October or the beginning of November before we can publish our decision.But if we were to remain silent until then, we should do violence to our own feelings, commit an act of injustice towards you, and
deprive the Sabbath cause of the powerful influence which we believe your invaluable testimony is calculated to exert. Our task is a delightful one. We have read upwards of two hundred of your essays; and judging from these, the entire mass—
the thousand—is one of the most remarkable collections of manuscripts ever accumulated. In the meanest, there is often great originality and force; in all, there is a wonderful unanimity of sentiment on several important leading points; and argumentative power, logical acuteness, sparkling brilliancy, touching pathos, and artless simplicity, are profusely scattered through the whole. Indeed, while our pleasure is enhanced, our labour is increased by the general excellence of your essays.Dear Friends; remain faithful to your principles, and your
Sabbath-right is safe!But we must bid you farewell, until the three prizes are awarded. Would that it were possible to award prizes to you all! Would that we could retain and print all your essays! It has been suggested by the editor of the
Universe, that after the three prizes are awarded, further selections should be made; that a “Working Man's Series of Essays upon the Sabbath “should be published, and that ultimately the entire manuscript should be bound and presented to theBritish Museum as a monument to the moral and intellectual character of our industrial population.
The Fifty-fourth Anniversary of this most honorable and useful Institution was held in
The Church Missionary's forty-eighth Anniversary Meeting, on Tuesday, May 2, was honoured by the Presidency of His Grace the Archbishop of Canterbury, who since his elevation to the highest clerical dignity in the realm, appears to be as “ready for every good word and work” as ever. The Institution, like all its contemporaries, had to complain of excess of expenditure over Income. The Income was £91,980 13s, 7d. The Expenditure £98,408 1s. 4d. In all other respects the Society was in a very satisfactory state. Success had attended and was attending the labours of their agents. The prospect for the future was considered very hopeful and encouraging.
Previous to opening the legal Conference, which was fixed for Wednesday, July 26, the preliminary Committees, appointed to prepare the main business which comes before the Conference, held their sittings and made their reports. These Committees are composed of ministers and laymen, and in them, not in the Conference, the chief secular business of the Wesleyan Church is transacted. From the Chapel Building Committee, the Rev F. J. Jobson presented a long and highly satisfactory report. It appeared that the efforts made to reduce the debts on Wesleyan Trust property had been very successful. Applications had been made to the Committee to erect 97 Chapels and School Houses. These, if built according to the conditions of agreement with the Committee, will cost £31,391; the debts remaining upon them will be £9,039; and the anticipated yearly income £1,675. Twenty-seven are to be entirely free from debt. 88 Chapels had been built during the year. The Kingswood and Woodhouse Grove Schools are designed for the education of Ministers’ sons. Their term of residence is six years, namely, from the age of eight to fourteen. The Rev. C. Prest, one of the Treasurers, reported that the total iucome of the Schools had amounted to £9,671, 2s, 10, being a little less than the previous year's income, and £542, 9s. 11 less than the expenditure. This, however, was a much smaller deficiency than the great depression of trade, &c., had led them to anticipate.
The Book Committee received the report from Wm. Mason, the Book Steward, on July 19th, when it appeared that the sales had exceeded those of last year, though they were not equal to the amount of sales two years ago, when the manufacturing and commercial interests of the country were in a better state. Still the general sentiment of the Committee was thankfulness that their Book affairs were no worse, and hopefulness that they would improve as trade and commerce revived. In counection with the Book Room is a Committee for the Publication of Religious Tracts. Under their supervision a considerable number of new tracts and hand-bills have been published during the past year, and the total issue of tracts &c. has amounted to nearly a million and a half—being a considerable increase on the previous year's issue.
The Contingent Fund Committee has for its object the various contingent expences counected with the working out the great itinerant system of the Connexion. It sustains the character of a Home Mission Fund, in part; for to its existence and support, it is owing that many circuits have been formed and maintained, in spiritually destitute districts, which are now independent of its aid, and flourishing. The fund is sustained from three sources; 1, A grant from the Book Room profits; 2. The yearly collection from the Classes in March; 3. The July collection in the congregations. Its total income during the year amounted to £6,722 3s. 3d., being only £71 19s. 11d. less than before.
From the Missionary Committee of Review, which is one of the most numerous and influential of the Connexion, it was learnt that 22 vacancies in the Mission field needed supplying—29 additional Missionaries were required in stations already occupied—and 16 were asked for new station—in all, 67.
The Income of the Theological Institution had been scarcely equal to its expenditure, as there had been a greater number of students than previously, while the receipts were only as on previous years.
The Education Committee met and examined the state of the Sunday and Day Schools. The increase of Sunday Schools was 65—of Scholars 17,825. Total number of Scholars 442,896. Average number in attendance 343,951. Total cost of the Schools £26,420.
Day Schools—Total number 408—of Scholars 37,659. The annual coat was £24,821 12s. 10d.
The One Hundred and Fifth Annual Conference Assembled on Wednesday, July 22, in Great Thornton Street Chapel; about four hundred Ministers in attendance. Rev. Robert Newton, D. D., was elected President for the fourth time. The former years of his Presidency being 1824, 1832, 1840. The Rev. Joseph Fowler, was chosen Secretary.
It was found that 23 Ministers had died during the year; and 24 were obliged to retire on the Supernumerary list, Dr. Bunting wished to retire bat was not permitted. There was a net decrease in the numbers of the Society of 2,768; but the names were taken down of 1,963 who had emigrated from Ireland alone to the United States, with whose Societies and Churches, they would become incorporated. Erom Cornwall also, they had returns of upwards of 1,300 members who had been obliged to emigrate through the closing of mines. Rev. R. Young, Chairman of the Cornish District, reported that since the District Meeting in May, 12 mines had been abandoned, and in consequence some 300 Members had emigrated.
From all accounts a more interesting and profitable Conference never was held. The kindness of the friends in Hull was spoken of in the warmest terms; and the various religious services were accompanied by manifest tokens of spiritual feeling.
The President's sermon was founded on Matt, 16, v. 26. “What is a man profited, &c.” and was a very solemn, impressive, and earnest exhortation and warning.
Silence.—In this noisy and turbulent world, we are especially called to cultivate the holy faculty of silence.—Hare.
Trials.—In this world the greatest and the best are the most tried, most troubled and distressed.
Heresy.—The worst of all heretics is an uncharitable man—on all occasions it is well to be a little more than tolerant; especially when a wiser and better man than ourselves thinks differently from us.
Annual Festival of the Wesleyan Sabbath School.
—On Tuesday, the 9th January, the children of the above school, received their annual treat from their patronsand friends. At an early hour in the afternoon they mustered in considerable force, every eye beaming with delight, every countenance betokening anxious expectation. Although the day was lowering and foretold heavy rain, the Superintendent and Teachers marshalled them into procession order, with a banner at their head, intending to march them up the Hutt Road, singing as they went. They set off in high glee, but had not proceeded many yards above the bridge, before the rain, regardless of new frocks and jackets, came down in pitiful torrents, causing their very speedy retrocession to the Chapel, not in the beautiful order in which they started. They were then subjected to an examination, by the
In the course of the evening addresses were delivered and re marks on the great advancement made in the District, not only it matters temporal, but also in their Educational and Religious con cerns, by the Rev. Messrs.
On the evening of Monday the 15th Jan., the Rev. Frederick Miller, President of the Hobart Town Total Abstinence Society
It was a clear, calm, eloquent, and effective address, and highly calculated to promote the cause of temperance.
Mr. Miller, who was here on a visit for the benefit of his health, preached with much acceptance, on the Sabbath before, to the Presbyterian, Independent, and Wesleyan congregations. Our prayer is, that he may be restored to his family and his flock, with his health confirmed, his mind invigorated, and his spirit refreshed.
On Monday, the 22nd, the anniversary of the settlement was observed at Karori as usual by a Tea-Meeting. It proved one of the largest and most agreeable that has ever been held there. The chapel which has been recently much enlarged was completely filled. A number of friends were present from Wellington; and
On the day following, an equally interesting Tea-meeting was held in the Primitive Methodist Chapel, Thorndon Flat, under the auspices of the Committee of the
We have had several answers sent us by our young readers, all substantially the same. We are glad to find the puzzle has excited so much interest among them, and from time to time we shall endeavour to furnish them with more of the same kind.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.—Rom., 14, 19.
(Concluded from Page 175.)
This command implies that the Bible should be read devotionally; not only so as to find out the meaning and thereby enlighten the understanding, but also so as to cherish devotional feeling and ‘impress the heart. There are many whose consciences would check them if they neglected prayer, but who, without any compunction, can neglect the reading of God's word, as a part of their secret or family devotions; just as if it were more important that they should speak to God in prayer, than that he should speak to them by his word. Reading the Scriptures should form a part of all devotional exercises, whether in the closet, the family, or the sanctuary. We highly disapprove of the practice of those who, when they attend public worship, leave their Bibles at home. God's book is surely our fittest companion to God's house. It is certainly a dishonour to the book of God to be excluded from the house of God; and as the eye conveys impressions so distinctly to the mind—as two senses must aid the memory much more than only one—they undoubtedly sustain a serious loss who do not follow the public devotional
The Bible should be read in a proper state of mind. It should be approached with reverence as God's book. All levity and thoughtlessness should be banished. David says that “his heart stood in awe of God's word.” It is to the man who trembles at God's word that he has respect. It should be approached with humility; humility is the proper disposition and spirit of a learner. “The meek will he guide in judgment, and the meek will he teach his way”—with docility, with a sincere desire to know God's will; not to have Scripture on our side, but to be on the side of Scripture, to whatever consequences it may lead us,—in faith, taking God at his own word in everything, whether he command or forbid, promise or threaten; “without faith it is impossible to please God.”
It should be read prayerfully, with earnest supplication for the Spirit's teaching. We may possess the finest copy that ever issued from the press;—read with ease, accuracy, and elegance,—read the entire Bible, from Genesis to Revelation—read regularly, daily—read with the aid of the best helps that ever were published; but unless the Spirit shine upon the pages, and open the understanding, the Bible will prove like a dial plate without the rays of the sun; where the figures are seen, but the hours are unknown. The Student of the Bible has an advantage over the student of every other ancient book. Although the Bible is the oldest book that is extant, as to the greater part of it, yet the author of the Bible is alive, is accessible, and willing to explain any and every portion of it to all who will apply.— Let our daily prayer be “Open thou mine eyes that I may behold wondrous things out of thy law.”
The truths of Scripture should be carefully and accurately treasured up in the memory. If the truths are worth searching and studying, they are worth remembering, and it is only so far as they are remembered dwell in you richly.” “My son, forget not my law; but let thine heart keep my commandments.” Our Saviour and the Apostles had their minds evidently well stored with the Old Testa-ment Scriptures; as we find them on every occasion quoting them with the utmost readiness. Christ defeated Satan three times in succession by quota-tions from the word of God; and removed, from the minds of his disciples, the erroneous impressions respecting his death and resurrection, by appealing to the testimony concerning him in the Law of Moses, the Psalms, and the Prophets. Apollos was “mighty in the Scriptures,” and the consequence was, that when he reasoned in the synagogue, he “mightily convinced the Jews, shewing by the Scriptures that Jesus was Christ.” Whatever is treasured up in the memory is ready for constant use. We have read of a man who, through the effect of temptation, had lost all hope of heaven—had given himself up to despair, and looked upon hell as his portion; but he still thought that if he could get the Bible to hell, it would mitigate his torments.— He knew that this could be done only by committing the Bible to memory. He accordingly commenced and learned chapter after chapter, and book after book; but long before he had completed his arduous but noble undertaking, the light that he was pouring into his mind became too strong for the darkness that had previously brooded over his soul; doubts, darkness, and despair, gave place to faith, hope, and joy, and he passed the rest of his days rejoicing in God his Saviour. Let young people especially commit large portions of the Scriptures accurately to memory. This is done with most ease in youth, and whatever is learned by heart then, will be of most and longest use. But while those who treasure up these heavenly riches in youth, are most benefitted by them; still it is better to be rich late than never.— None are too old to store their minds with heavenly truths, and become wise unto salvation.
reading of the Scriptures should be read practically, — read with the view of reducing every truth to practice. It is scholars who practise what they learn, that make most progress. The promise of the Holy Spirit's teaching is to those only who obey. “If any man do his will, he shall know of the doctrine whether it be of God.” — John, VII, 17. “A good understanding have all they who do his commandments.” — Ps. cxi, 10. All the others are the means, this is the end; the end of searching the Scriptures is to know what to believe, and what to practise; to obtain a saving knowledge of Jesus Christ. The Scriptures are a field, Christ is the jewel; the casket is opened in order to obtain the jewel. The Scriptures are a field, Christ is the treasure hid in the field; the field is bought in order to obtain the treasure. The Scriptures are a well; Christ is the living water in the well; the stone is rolled away, and men draw, in order to obtain the water of life; “for this is life eternal to know the only true God, and Jesus Christ whom he hath sent.” The law is to be written on the memory that it may be finally and perpetually engraven on the heart. The Scriptures are to be searched that we may become living epistles of Christ.
As motives to the searching of the Scriptures, we may refer to the intrinsic value of their contents. The Bible contains truths that can nowhere else be found. It contains the most valuable and important of all truths that have ever been discovered. All the truths it contains are valuable. The best known book that professes to be a divine revelation, is the Koran of Mahomet, and-most certainly one of the first and greatest, if not the only advantage to be derived from a patient perusal of the Koran, is to see by the effect of contrast, the unapproachable excellence ef the Bible. With this book, a child may obtain in a single hour more certain information, on the most important of all subjects, than was known to all the heathen Sages of antiquity. David was wiser than all his enemies, and had more understanding than either his teachers or the ancients, because he
Scripture truths possess not only a real but a relative value, in their perfect adaptation to the most important wants of man. All truth is valuable in itself: but some truths are of less practical value to many classes than what others are; some of the sublimest truths in Mathematics and Astronomy cannot be comprehended by the bulk of mankind, and even if they were comprehended, they would be of little practical value; but every truth revealed in the Bible is calculated to be of practical use to every individual to whom it is made known, or by whom it is understood. It reveals pardon to the guilty and condemned. To the sinner it reveals the only Saviour; and to the saint it makes known the sanctifying Spirit, and points as the perfection of holiness, to the image and law of God. It is the Young Man's Best Companion, and the Young Woman's Safest Directory and Guide.
It is God's command that we should “search the Scriptures.” Whatever God commands, we are bound implicitly and cheerfully to obey. His command is the first and highest reason for the performance of any duty. It is the only book God commands us to search. The searching or not searching of others is left as a matter of indifference; but it is not so with the Bible. To neglect the searching of the Scriptures, is an act of direct disobedience to the highest authority—the authority of God.
The greatest, wisest, and best of men, have all diligently searched the Scriptures. We pass over the eminent characters recorded in Scripture from Moses downward. History abounds with examples of this class, Messiah as his theme. Let parents who wish their children to be great as well as good, imbue their minds early as well as deeply with God's own book!
It is by the Bible also that we shall be judged. — When the great white throne shall be erected, and the dead, small and great, shall stand before God; when the books shall be opened, this book shall be opened and all who have had, or might have had access to it, shall be judged by it, and acquitted or condemned according as they have obeyed or disobeyed its commands. It is awful to perish with out the Bible; but tenfold more terrible to perish with the Bible in our hands: to employ the light of heaven to convey us to outer darkness, and with the word of life to sink down into the regions of everlasting death. From such an abuse of our Bibles, may God in mercy preserve us!
The Congregational body in England, and the cause of Evangelism generally, have sustained a deep loss by the death of Dr. Hamilton. The following sketch is abridged from the Leeds Mercary: —
He was admitted a member of his father's church on the 21st. November, 1809. His early piety and speaking talents, caused him to devote himself to the ministry.
His theological education was received at Hoxton College, then under the presidency of the Rev. Dr. Simpson.
The great abilities and prodigious memory of young
His eloquence, his high attainments, his generous warmth of disposition, and even his extreme youth, caused him to be popular at the very commencement of his ministry. But he was destined to sustain a speedy reverse, which was painful at the time, though salutary in its effect on his subsequent character. He had, in his ministerial capacity, attended with assiduity and kindness Mr. Joseph Blackburn, an attorney of Leeds, who was executed for forgery in the spring of 1815; and he preached a sermon to an immense audience in the Cloth-hall yard, to improve the melancholy event. Being pressed to publish the sermon, which had not been previously written, he wrote it out in the course of a visit to London, and sent off the manuscript piecemeal to the printer
He profited by the lesson. Not that he was ever to free his diction from its learned character and Johnsoniah rotundity, or to castigate sufficiently an imagination which revelled among all natural and moral beauties; but that he did in some degree tame down his faculties and his style; whilst the public found out his sterling greatness, and indulged him in a peculiarity of eloquence which in him was obviously not affected, but perfectly natural.
The vigorous intellect and large soul of
The laborions discharge of his duties as a minister, combined with the attraction of his eloquence, and of his character, filled Albion Chapel inconveniently; and his people accordingly erected another and far more spacious building. This structure, named Belgrave Chapel, was handsome and commodious; it was opened on the 6th January, 1836; and in that place did the Reverend gentleman carry on his instructive and valuable ministry till the elose of his life.
The first work of any magnitude published by
The next work published by
In the year 1846, the Doctor published a “second series of Sermons,” on some of the highest subjects of Christian contemplation, and characterised by all his excellence.
“The Revealed Doctrine of Rewards and Punishments,” being the twelfth series of “The Congregational Lecture,” for 1846, was published in the year 1847. It is the most elaborate and learned of all his works. It is especially directed against the doctrine of the annihilation of the wicked at death, which some time since appeared to be gaining ground.
When the “Minutes of the Committee of Council on Education” were published, early in the year 1847,
The advances making by the Establishment principle, in England and the colonies, led
In the beginning of the present year
His last publication was the “Introduetory Memoir,” prefixed to the “Posthumous Works of the late Rev. Joha Ely,” of which he was the Editor.
At the meeting of the Congregational Union in May last, the Rev. Doctor read a paper on the literature of the Congregational body—a subject which had been assigned to him by the Board.— There can be little doubt that the paper will be published, among other writings which
We have now brought the subject of this sketch to the closing scene of life. His last sermon to his own people in Belgrave Chapel was preached on the morning of the 7th of May, from the strikingly appropriate text—“For here we have no continuing city, but we seek one to come“—Heb. xiii. 14. In his sermon he gave a glowing description of the heavenly state and city, and concluded by the exclamation of I wished myself among them!“In the afternoon of the same day, he administered the Lord's Supper, which formed the solemn and delightful close to his services among his own people. On the following day, he went to London to attend the meeting of the Congregational
All that surgical skill could do was done to check and remove the complaint. Though greatly reduced he seemed on the eve of recovery,—when the hot wenther destroyed his small stock of strength, and he was suddenly brought, to the consternation of every one but himself, to death's door. On Sunday, the 16th July, the symptoms became very alarming,—on Monday he was a dying man,—and at one o'clock on Tuesday morning, the 18th, he expired. He had just completed his fifty-fourth year.
When a friend, who had co-operated with him on many occasions, stood by his bedside twelve hours before his departure, and asked—“Do you hold all your great principles clear and firm to the last?”—the eye of the dying man kindled and opened wide, and a smile of triumphant confidence played upon his lips, whilst he said, with extraordinary emphasis,—“O yes! my principles! if those principles fail, every thing fails. I have always relied upon principle.” The look which accompanied this declaration was never to be forgot. It was the last leaping flame of the expiring lamp. After this, weakness so much prevailed that the great mind, unhinged, scarcely retained coherent thought, unless directly appealed to. The drowsiness of death, each hour, gained upon the vigorous intellect, till at length the mortal part sunk into mortality: and the immortal sprang to
“
The Bosom of His Father and His God.”
The intellectual character of
A feature of
It is in character with
This is scarcely the place to discuss
The volcanic eruption that destroyed the cities of the Pentapolis was most probably accompanied by the flowing of a stream of lava. Dr. Henderson thinks this fact is implied in the description of the circumstances connected with Lot's escape.
“Why was he prohibited from lingering in any part of the low land, if not because he would be there exposed to the pestilential volcanic effluvia and to the lava? and what reason can be assigned for his obtaining leave to stop in Zoar, but its lying at some distance from the spot where the lava began to act, as likewise on an elevation whence he could survey the approaching ruin, and retire before the stream reached that place? We accordingly find that, however desirous he was to stay there at first, he quitted it before night, for a still more elevated and safe retreat. “
And Lot went up out of Zoar, and dwelt in the mountains; for he feared to dwell in Zoar.'—Gen. xix. 30.“How natural is the incrustation of his wife on this hypothesis! Remaining in a lower part of the valley, and looking with a wistful eye towards Sodom, she was surrounded, are she was aware, by the lava which, rising and swelling, at length reached her, and (whilst the volcanic effluvia deprived her of life) incrusted her where she stood, so that being as it were embalmed by the salso-bituminous mass, she became a conspicuous beacon and admonitory example to future generations.”
About the time of the invention of the telescope, another instrument was formed, which laid open a scene no less wonderful, and rewarded the inquisitive spirit of man. This was the microscope. The one led me to see a system in every star: the other leads me to see a world in every atom. The one taught
“The fashion of this world passeth away.”—I Cor., vii, 31.
Apollos met with two candid people in the church; they neither ran away because he was legal, nor were carried away because he was eloquent.
Extract of a speech of the Rev. Mr. Anet, of Brussels, in the General Assembly of the Free Church in Edinburgh, in May last:—
The Church of which I am pastor in Brussels, does not belong to the Evangelical Society. Thank God, its own resources are sufficient for its support. Thus my mission to you has reference solely to the Belgian Evangelical Society. I regret that necessity compels me to solicit your co-operation in favour of Belgium.— But you will consider this. We ourselves are strangers in Belgium, and we have come to it for the sole purpose of endeavouring to unseat two usurpers, Popery and Infidelity, and to establish in it the sale authority of our Lord Jesus Christ. Were it possible for us to accomplish this alone, we should not seek to share our triumph with any. We should be too glad to have all the honour of it to ourselves. But we are compelled to beg you to share with us the labour and the triumph. If you will help us to sow the seed, with us you shall reap the harvest. And the field which we ask you to aid us in cultivating is no barren or ungrateful soil. Already it yields the first fruits of an abundant harvest. Already many churches have been formed in connection with the Belgian Evangelical Society; and thousands of persons are inquiring after the way of life. At no former period has Belginm been visited with so remarkable an awakening, or offered openings so inviting. Our Society has now twenty-six labourers in the field as ministers of the gospel, teachers in the schools, venders of tracts. All the parts of our work continue to prosper. In all our churches piety is taking root, and by its fruit the growth of faith has been manifested. This growth in spiritual life is developed in the midst of great difficulties, and is frequently accompanied by violent sensations and spiritual struggles. But these struggles prove the presence of the Divine spirit; and we can say with shouts of triumph that God thus marks all our stations with holiness and spiritual life, which attests that we have not laboured in vain. Our colporteurs, conveying tracts and religious books through the country, discover very frequently places fully ripe for the preaching of the gospel. If we had but means to support ministers, we could assemble congregations in all directions to attend the preaching of the Cross. And what is particularly worthy of attention, and makes us feel the necessity of redoubling our activity is, that those souls who, in a hundred different directions, oceupy their minds with serious subjects, are actuated, not by negative wants, but they come to us because they find no solid food in the Church of Rome, They cannot find rest to their souls,—they come to us to direct them to the fountain of living water, that they may drink and thirst no more. The important and industrious town of Verviers is now the theatre of a remarkable revival. One of our Missionaries
has visited this station twice a week for more than twelve months, preaching the Word of Life to numerous and attentive assemblies. There is an urgent want of a stationary missionary. In another important town of the province of Namur, we have a small body of serious persons earnestly desiring that the Lord may send them messengers of good news; and at a small distance from thence resides anobleman, formerly a Roman Catholic, who has already built a chapel, although he has no minister to preach in it. We have many more localities which present stations fully prepared to receive the gospel of peace. In order to distribute tracts and religious books more abundantly and generally, we have just opened a religious bookshop in Brussels, which was much wanted, so that we find ourselves pressed on all sides for ministers of the gospel and school masters. The spirit of God breathes upon dry bones, life is created, and a fervent demand for nourishment is the consequence. Besides, our enemy presents himself in all shapes and on all sides; he must be combated to the last; the kingdom of Christ must be defended foot by foot, inch by inch. Unbelief in all its force,—immorality in all its hideous forms,—superstition with its numerous convents, and houses of education under the direction of the sons of Loyola and their associates, who seek, in great numbers, in our liberal country, a refuge from all parts from whence they are driven; these are the enemies which we must face and fight, and whom, with your assistance, we desire to fight with increased erergy and devotion.
The German Jews have always participated very much of the spirit that has reigned in the Christian Church. When the Spirit of God breathed in the Church, the Jews also inquired into the truth of the Word of God; but when infidelity spread amongst the Christians, the Jews became infidels like their neighbours. I can scarcely say that I have ever met a Jew in Berlin that believed in the Divine authority of the Old Testament; and in a pamphlet lately issned by the Rabbi, or,—as he would call himself, by the minister of the Reform party of the Berlin Jews, the following sentences occur:—“We believe that the frist three chapters of Genesis are but a myths. We do not believe, therefore, that God created in seven days the heavens and the earth.— We are ready, with the majority of our countrymen, to adopt the first day of the week instead of the seventh. We do not wait for a personal Messiah,—equality of political and civil rights is the Messiah we are looking for. We believe that we have been dispersed among the nations, not because the wrath of God is abiding on us, but rather in order to lead these Gentiles to the only one God.” All the press is in the hands of Jews, or in their pay; and for years they have led public opinion, and all their teaching has been directly or indirectly that the wretch must be crushed, and Christianity must be destroyed. Christians have given them the
The Government of Prussia is very favourable to religion and religious liberty, and great results may be anticipated from this cause. The king is a truly good man. He may have been misled as to measures, and he certainly has been in the affair of Cracow; but he is the most religious, the most protestant, and the best disposed towards Christianity, of all the sovereigns of Europe. The population of Prussia is about 14,000,000, of whom about 10,000,000 are protestants.
The speech with which his Majesty, Frederick William IV., opened his first parliament, has naturally been the subject of most lively interest, and as naturally of most widely differing comments, although all parties hear testimony to the energetic eloquence which it displayed, (a gift which the Prussian monarch possesses in an eminent degree,) the high-souled courage which breathed in its uncompromising language, and the honest conviction from which it emanated. To one paragraph especially, every Christian heart must throt a joyful response—I mean that in which, alluding to the efforts made by disloyal and infidel writers to inveigle and misguide the people to their temporal and eternal ruin, the king said, “Yes; even in our national Church the fruits of this tree of death have manifested themselves, by the twin poisons of indifferentism and fanaticism. This indeed (he continued) is no place for religious discussion, our ecelesiastical confessions both possessing their legal and authorized organs; yet I cannot possibly refrain from this day making my confession, in reference to the fearful attempts which have been made to rob my people of their
After a cessation of nearly 200 years, the Synod of the Reformed Church of France, met in Paris in August last, about 80 members present. It is a church amall in number, considerably divided in sentiment, and that on vital points, yet rich in historical recollections, endowed with high and varied talent, and possessing many cheering prospects. They have formidable difficulties, and gigantic labours before them, And while the eyes of Christendom gaze with interest upon these successors of the Huguenots, the prayers of the church universal should rise with earnestness to the ears of the Lord of Sabbaoth in behalf of this small, but interesting and important church.
In our last number we gave a brief account of the Prizes of £25, £15 and £10, offered, for the best three. Essays by “working men,” on the temporal advantage of the Sabbath. We have sines learned that owing to the great number, nearly a thousand, and the singular merit of a large portion of the Essays, a subscription has been commenced, under the immediate patronage of the Queen and
Another singular and interesting circumstance has occurred in connection with these Essays. One of them was ineligible for competition, the writer being a woman, and bearing the signature of “
“Hail! Sabbath, thee I hail, the poor man's day!
From the centre to the extremities of the Empire, the periodical protestant press is calling attention to the Ursuline Nuns, as affording a striking illustration of the unchanged spirit, and workings of Popery. The leading facts of the case are these:
In 1843, A. M'Carthy, Esq., died in the city of Cork, leaving ten children, and property to the value of £100,000. In 1828 one, and in 1829 another, of his daughters entered the Nunnery of St. Ursula, at Black Rock, near Cork. They entered with their own full consent, and with the approbation of their father. One of the vows of admission to these houses, is a “Vow of Poverty; “by this vow the sisters gave up all claim to their father's property. It is a rule of that convent to receive £800 with each candidate from persons of that class; the father's generosity in this case exceeded the rule, and he gave £1000 with each of his two daughters.
Some years afterwards the father framed first one draft and then another of a will, in which he left all his property to his other children, leaving these two in the one case five shillings each, and in the other one, in consideration that they were already provided for in the convent; but as these drafts were never executed, the father died intestate, and the eldest son proceeded to administer the estate according to the known designs of the father, Immediately a bill was filed against him in the Irish Chancery by two Abbesses, claiming two-tenths of the property, or about £20,000 on behalf of the Convent. To make their claims doubly sure they compelled the two sisters to put their hands to a deed of agreement, by which their portions were made over to the institution, and inserted the name of one of them in the bill, making her a co-plaintiff with them against her brother in the suit. The Lord Chancellor did not enter into the real merits of the case, whether or not nuns could inherit property, and convents claim their portion; but he gave the Abbesses the choice of having the question tried by jury, whether or not the sisters were compelled to sign away their right, or did this of their own accord. To this trial the Abbesses would not consent, and on the case being decided against them, they carried it before the House of Lords. Here again it was dismissed on technical grounds; that the Abbesses, as trustees of the convent, and the daughters of the deceased could not sue as co-plaintiffs. It is quite possible that as the laws of Britain in all semi-ecclesiastical matters, are deeply tinctured with popery, and the spirit of the canon law,— witness the Irish marriage question a few years ago—it is possible, if brought up in another form, that the property may be adjudged to the convent
During the trial in the House of Lords, it came out, that the father uniformly understood that his two daughters were to have no further claim on his estate—that in consequence of their “vow of poverty,” they could inherit nothing—that this arrangement was cordially agreed to by the daughters—that the younger sister, being told by her brother that their father had left no will,
“Had the Lady Abbesses of the Ursuline Convent,” says the Edinburgh Witness, “instead of being functionaries of the Romish Church, been simply two gipsy women, who had succeeded in stripping a child of its clothes, or in robbing an adult female of her purse, through the application of half the amount of threats and personal violence which has been employed in compelling these two poor nuns to assign their claims to the convent, the civil magistrate would have sentenced them to transportation for life. And on what plea, we ask, should Lady Abbesses be protected in acts for which gipsies would be banished or hung? These two old ladies, instead of being now suffered to enact the part of plaintiffs in the House of Lords, in behalf of their convent, should be beating hemp in Bridewell in behalf of the liberty of the subject.”
The General Assembly of the Free Church of Scotland, met in Edinburgh in May last; Dr. Clason, of Edinburgh, was chosen Moderator. It appeared from the various reports that were read, that the Sustentation Fund had amounted to about £80,000, being an increase of nearly £0,000 during the past year. The number of ministers on the fund was 693. The annual stipend paid to the ministers out of this fund for the last three years, has been
Ecclesiastical decisions regarding Intemperance, in May, 1848.—In the General Assembly of the Established Church, the Rev. Mr. Wilson read an overture on this subject from the presbytery of Dunkeld. “Pains had been taken to make enquiries on the subject, in particular parishes, and, taking these parishes as an average of the general population of the country, the result was, that instead of 600,000, there was at least 1,000,000 of habitual drunkards in Great Britain.” On the motion of Dr. Muir, a Committee in terms of the overture was appointed.
In the General Assembly of the Free Church, Dr. Mac Farlane of Renfrew, read a report on this subject, in which it was stated, “That Intemperance more than any other vice is a disgrace to this country,—a main cause of the ruin of families, and of the deterioration of society, and is the chief hindrance to every attempt which may be made towards its moral and religious reuovation.” Mr. Ogilvie said, “he believed the Gospel was fitted for the cure of this, as well as other sins, though he meant by this, not only Gospel preaching as some would confine us to, but Gospel practise.”—The report was unanimously adopted, and the Committee re-appointed.
In the Synod of the Reformed Presbyterian Church, a report was read in which it was stated “That drunkenness prevails even among professing Christians to an alarming extent, and in a manner on account of which we ought to be deeply humbled; that ministers are solemnly called upon to give earnest warning on this subject, and to employ all their influence, both by instruction and example, to discountenance the ensnaring customs that lead to intemperance.” The report was unanimously adopted, and the Committee re-appoinied.
The Rev. George Panton, Presbyterian Minister, arrived in Auckland by the Duke of Portland. We rejoice in the increase of Evangelical Ministers in these Islands. We are most happy to congratulate the Presbyterians in Auckland, on the cheering prospects that have opened upon them, and pray that their minister's labours may be abundantly blessed among them. We copy the following gratifying intelligence from the New Zealander:—
“On Sabbath morning, the Reverend G. Panton, the pastor so long and anxiously desired of the Presbyterians of Auckland delivered his introductory sermon, at the Court House, which was completely filled upon the sacred and interesting occasion.
“The Rev. gentleman selected for his text, the supplication of St. Paul to the Thessalonians—“Brethren pray for us.” From this slender theme, he pronounced a discourse of much and fervent practical piety, such as could not, we imagine, fail to convince his hearers that their Minister is not only a disciple fully versed in all the solemn obligations that pertain to a faithful servant of the Lord, but one, likely from the earnest anxiety of his manner, zealously to fulfil the high and holy duties upon which he has so satisfactorily entered.
“Most cordially do we congratulate our Presbyterian fellow citizens upon this auspicious accomplishment of their ecclesiastical desires; for, if Mr. Panton prove only as faithful (which we question not he will) in the performance of his duties, as he is clear and explicit in their exposition, they will have acquired a teacher of much price, and religion an interpreter worthy of being honoured.
“Evening service was resumed at 5 o'clock, when another crowded attendance ensued, Mr. Panton preaching from the text, “Blessed are the poor in spirit, &cc.' The collections of the morning and evening amounted, we are told, to nearly fifty pounds.
A meeting of the congregation and friends of the
Scotch Church will be held this evening in the Mechanics’ Institute, to consider matters connected with the erection of their place of worship.
January 24—The year 1849 has opened upon us here with some pleasing prospects. The truth as it is in Jesus has been received into the hearts of many, and that truth has made them free. While there is much to discourage, there is also much to encourage. The people are favoured with the bounties of Providence. Crops of wheat, potatoes, and other food, are abundant. They have two large Flour Mills at work, and they have been feasting on the staff of life. This we regard a great blessing. I regret that they do so little for the cause of God; but hundreds of pigs have been sent to New Plymouth to pay for their Mills, and they are still in arrears. They are advancing in civilization; this is seen by their eating more wholesome and substantial food, though some still cleave to the old custom of eating steeped maize, rotten fish, and other unwholesome food, which induces scrofula and other diseases, shortening the period of human existence. I saw a fine little boy cut down last week like a flower by the plough. His mother persisted in eating bad food while suckling, which affected the child. He breathed his last soon after I had commended him to God in prayer. His mother hung over him in great distress. He heaved a sigh, and sunk into the arms of death.
On Sabbath the 21st inst., I had a large congregation of Natives, and administered the sacrament to upwards of two hundred communicants. The dirty mat and blanket with a few, has been exchanged for respectable suits and dresses, and one or two were very gay, unbecoming the solemn occasion. At the close of the service, they sung most heartily the praises of the Redeemer; and I never saw a congregation
“All honour and glory to Jesus alone.”
I dispensed the sacrament to a part of the people at Ohangai on the 14th; to another part last Sabbath at Mawhitiwhiti; and to the remainder on the 28th, at Patea, instead of having a large hui every quarter, as some are wont to have at different places, calling the people hundreds of miles from their homes to make a great show, and to the injury of health, whereby the old ritenga whakapehapeha is kept up, by collecting large quantities of food for a feast, &c., and causing great evil.
Among the useful institutions for which our Native land is distinguished, the above must be reckoned as one, next perhaps in usefulness to the Missionary and Bible Societies, to which it has proved an efficient ally.
There are few of our Colonies to which the Tract Society has not extended its operations and afforded its aid. It is with extreme pleasure that we have to announce the arrival of a large and valuable consignment of the publications of that Society, from which many a cottage library may be formed, and by which much time may be profitably employed, which is now wasted. Let those who are fond of reading hasten to furnish themselves with some of the good and cheap publications now sent, especially let the young do this. This community has for some time been laid under obligations to the Sunday School Union, and now we are favoured with another proof of British piety and liberality, by a grant of Tracts and other useful publications for gratuitous distribution from the British and Foreign Tract society, to which our thanks are due and are hereby tendered.
There is considerable variety and much that is excellent (all good) in the selection now sent, those therefore who desire it may give themselves to reading.”
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.—Rom., 14, 19.
2 Cor. xiii. 11. Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.
The Church at Corinth was planted by the Apostle Paul. He had great success there as “in every place;” for although the Jews “opposed themselves and blasphemed,” yet not so all; for “Crispus, the Chief ruler of the Synagogue, believed on the Lord with all his house, and many of the Corinthians” with him. So satisfactory was the state of things, that Paul “continued there a year and six months, teaching the word of God among them,” and gathering souls to Christ. Soon after he left the city, the Church's spiritual prosperity declined. Discipline was strangely neglected. The grossest sinners were tolerated in communion, and the consequences may readily be anticipated. When the garden of the Lord is neglected, its fences dilapidated and thrown down, noxious weeds suffered to luxuriate among
The Apostle, not able to visit them, rebuked them sharply by Epistle; exposed their sin, and enjoined humiliation and repentance. But although he thus administered severe and pointed reproof, his love toward them did not cease. Nay his rebukes were rather a proof of his love. He was a cruel, as well as foolishly indulgent parent, whose “sons made themselves vile and he restrained them not.” It is no proof of friendly regard to hide from my brother his faults. So the Apostle out of love administers reproof to the Corinthians, and intermingles tokens of his attachment. He tells them of his anxious wish to see them, of his purposes to do so, which were thrice frustrated, and at the close of this his second Epistle salutes them by the fralernal title which they had scarcely deserved, or desired, “Finally, brethren, farewell,” &c.
Our circumstances on the present occasion are greatly different from those of the Apostle, and the people he addressed. Rebukes, sharp and severe as those contained in these Epistles, have not been needed, and we trust will never be. But the language of the text seems appropriate. At all events your preacher uses them in all sincerity as the expression of his own feelings towards you.
I. The affectionate valediction, "Finally, brethren, farewell." How many sad remembrances are called up by that word farewell! It is a word with which most of us are familiar. We remember the sorrowful day when amid the tears and sighs and shakes of the hand of our relatives and friends the farewell was exchanged, and our dear earthly connexions were for ever severed. Happy we, if in the spirit of the poet we may sing.
“Strangers and pilgrims here below, This earth we know is not our place; But hasten through the vale of woe, And restless to bebold thy face, Swift to our heavenly country move, Our everlasting home above.”
The separation though painful is sometimes necessary, and often beneficial to all concerned. But it is of little moment where our temporary lot may be cast, if we “can read our title clear” to the eternal mansions, and persevere in the search after “a city which hath foundations, whose builder and maker is God.”
1. In the word farewell the wish includes all temporal good. “Beloved,” as said “the elder unto the well-beloved Gaius,” I wish above all things that thou mayst prosper and be in health, even as thy soul prospereth.” May all the blessings consequent upon obedience, as promised by Moses to the children of Israel, Deut. xxviii. 2—13 be yours! “In the city, in the field, in your families, in your cattle, your kine, and the flocks of your sheep, in your basket, and your store, when you come in, and when you go out, may you have prosperity! In all these temporalities farewell!
2. But in saying farewell, we wish you all spiritual blessing. “God give you of the dew of heaven!” May the graces of the Holy Spirit flourish in full vigour, and without blight or drawback come to maturity in you, so that all and every one of you may “be perfect and entire wanting nothing.” May the house of prayer which you are commencing speedily advance towards completion! May no accident occur to any who shall be engaged in its erection! And especially may “the glory of this latter house be greater than that of the former” may “the Lord of Hosts fill this house with glory.” In all your spiritual interests, farewell!
3. May you fare well in eternity! What is the good of all this world if we fail as to our everlasting welfare? Surely nothing is so important, nothing so nearly concerns us as to secure” a lot among the
I. The Hortatory Directions given by the Apostle:—
I. “Be perfect,” —The word signifies maturity, full vigour, the manhood of Christianity. “Quit yourselves like men.” Have the full use of your spiritual faculties. Possess all the parts of the Christian character; and have them not in sickly, waning existence, but in full vigorous health. As to your acquaintance with, and belief in, Christian doctrine “be perfect.” Seek to be no longer” unskilful in the word of righteousness,” mere babes in sound doctrine. Become of “full age,” so that ye may digest the “good meat” of the Gospel, and “have your senses exercised to discern both good and evil.” In order to this, there must be a daily, prayerful examination of the sacred volume, a regular, serious attendance upon all and every of the ordinances of God, as we have opportunity, and a habit of thought and meditation upon the holy truths we read and hear. He that soweth bountifully in these matters, shall reap also bountifully in a well-informed judgment concerning, and a thorough reception of the “faith of God's elect.”
As to your Christian experience, be perfect. Endeavour after a full conformity to the will of God, a total renewal in the spirit of your mind. Seek that all the graces enumerated by St. Peter, 2nd Epistle, chap. i 5—7, may not only be “in you,” but “abound,“that ye may be “filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God.” Pray that the old man in you may your outward character and conversation, be perfect. Carry out the idea of a full-grown Christian in your intercourse with your brethren and the world. In all your relations of life, act out the Christian. Let your religion make you more dutiful and respectful as a child, more diligent and careful as a servant, more loving and yielding as a wife, more thoughtful and affectionate as a husband. Be a consistent, upright, courteous Christian towards all.
2. “Be of good comfort.“—Have in possession the enjoyments, the consolations, the “good comfort” of religion. It is your birthright. “Comfortye my people, saith your God. Speak ye comfortably,” or “to the heart of Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned,” &c. Why should you not be comfortable and happy? Does not God love you? Has not Christ died for you? Is not the Holy Spirit helping you?
“Why should the children of a King Go mourning all their days?”
“Be of good comfort.”—Blessed are the people that know the joyful sound.” Lift up your heads, shew the happiness of the Gospel. Do not, by your melancholic deportment, justify the libellous statements of the ungodly, that religion is a gloomy thing. “Her ways are ways of pleasantness.”— Shew in your happy life that this is ever so. “Be of good comfort.”
3. “Be of one mind.“—You are one in Church fellowship. You maintain an outward union. Be united in heart and mind. “Behold how good and how pleasant it is for brethren to dwell together in unity.” Why may not this goodness and pleasantness be always exhibited? But small sacrifices will again
4. “Live in peace.“—The Christian, being justified by faith, has “peace with God.” The religion of which he is the happy possessor, brings also
“Sweet peace, wherever she arrives:”
so he is prepared for, and expected to “follow peace with all men.” Every effort should be made for this. “If it be possible, as much as lieth in you,” says the Apostle, “live peaceably with all men.” “If it be possible,” sometimes it is not, when in order to peace we must sacrifice principle, when for this peace we must tolerate sin in our neighbour. Better be at open war than have peace with such unscriptural truckling to the world. But in every thing else, be willing to suffer, yield, give way, for the sake of peace. “If thine enemy hunger, feed him; if he thirst, give him drink; for in so doing, thou shalt heap coals of fire upon his head.” Love and kindness will generally melt when an opposite course would only harden.
III. The Encouraging Promise.—“The God of Love and peace shall be with you,” which comfortable words include every thing necessary for your spiritual and eternal welfare.
1, The God of Love and Peace.—So he is in his own nature. “This is his name forever, and this is his memorial throughout all generations.” In this attractive aspect he revealed himself to Moses in the cleft of the rock.—Exod. xxxiv.6,£7. By this blessed name he is known throughout the entire Scriptures.
“God is Love “— “loving to every man”—“good to all, and his tender mercies are over all his works.” Oh, what a delightful name to the Christian! From him, the obedient, humble follower has every thing to hope for, and nothing to fear.
2. The God of Love and Peace shall be with you; not bless and serve you at a distance. Not only will he forgive all your iniquity, and change your heart from sin to holiness; but he will dwell in the heart he has renewed. “If a man love me,” says Christ, “he will keep my words, and my father will love him, and we will come unto him, and make our abode with him.” Do trials and afflictions await you? Encourage yourselves “in the Lord.” “He shall deliver you in six troubles: yea, in seven there shall no evil touch you.” Are you exposed to severe persecutions for the sake of Christ? Be of good cheer. Even “in the midst of the burning fiery furnace,” the presence of the Almighty shall be your safeguard and deliverance. Do you fear the approach of the King of Terrors? “Give to the winds thy fears. Hope, and be undismayed.” Your heavenly Father “will never leave” you, especially not when you most need him. “In the hour of death, and in the day of judgment,” the “Good Lord“will “deliver” you, and “an entrance shall be ministered unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ.”
3. But you will perceive the connexion between the promise and the directions. If we attend to the exhortation, we may be assured of the fulfilment of the promise. Duty and privilege, promise and precept, are invariably associated in the word of God. We may not realize the blessing, unless we faithfully follow the prescriptions. “Be perfect, be of good comfort, be of one mind, live in peace;” and then, most assuredly, “the God of Love and peace shall be with you.” Neglect the injunction, and you will as certainly fail of the promise. “But, beloved, we are persuaded better things of you, and things that accompany salvation.” Farewell, then, brethren!
We regret exceedingly to observe, that in this settlement political discussions have degenerated into personal altercations, and these again have run so high that duelling has been attempted. We are not called upon to express any opinion as to the merits of these quarrels; but we feel bound, so far as our influence may extend, to array the moral sense of the community against a practice so directly at variance with the Word of God, and the simplest dictates of common sense. Amid the blazing and the boasted light of the nineteenth century, is it not humbling to see christian gentlemen—the models of intelligence and refinement—the conservators of law and order—lending their example to support one of the worst relics of barbarism;—in defiance of one of the first principles of constitutional law, continuing an Those who would wish to see the sin of duelling fully exposed, we would refer to Dwight's Theology under the exposition, of the sixth commandment.imperium in imperio, taking law into their own hands, sporting with human life, and setting the worst possible example, especially to the aborigines? If christian gentlemen deliberately aim at one another's life, can we wonder if untutored savages commit murder? Passing over the thoroughly unscriptural character of the practice, is there not something essentially absurd in that code of honour which compels men to adopt this course to obtain redress for real or supposed injury? The person who challenges another is supposed to be innocent and injured, and yet, according to this system of morals, the innocent and the injured must expose his life to secure protection and obtain redress; surely the remedy is worse than the grievance, and the law is more honoured in the breach than in the
The subject of the following Memoir was an able and indefatigable servant of Christ, in connexion with the Wesleyan Branch of the Church Universal, and spent the years of his useful Ministry in that group of Islands called Feejee, first, as we believe, brought to the notice of Europeans by human
The frequent use of the second person in the following narrative, is accounted for by the fact that it is given in the form of a Letter addressed to the gentleman who was Professor of Theology in the Academy in which Mr. Hunt received his Literary and Theological training:—
He was born June 13th, 1812, at Hykeham-moor, near Lincoln. During his youthhood he had impressive views of the providence of God, and grew up in the fear of the Lord.
His convictions of sin were full. He deeply repented. Under the instructions of the late Rev. J. Smith, he trusted fully in Christ for his personal salvation; and being justified by faith, he then had peace with God. This was in the eighteenth year of his age.
His piety became deep. The love of God was perfected in him. He early became, what he continued to be, a man of simple, ardent, believing prayer—agonizing with God for blessings on himself and others.
He became a diligent reader of the Bible at an early period of his Christian course, adopting—what he has frequently practised since—the invaluable plan of choosing a passage for each day's meditation; by which he kept his mind engaged, and obtained a knowledge of the Word of God which was the result of deep thought.
After having preached the Gospel with acceptance and success for about four years, at the Conference of 1835 you will remember he entered the Institution at Hoxton. You are aware of the im provement he there made, by hard study, extreme diligence—often, as I remember, rising at four o'clock in the morning—and never entering into trifling conversation, or wasting time. He must then have fully adopted as his guide, what he has to the last day of his life fully practised,
The Twelve Rules of a Helper.Among many Institution principles which he carried out, one deserves prominent notice and full remembrance—his willingness to communicate instruction and render help. Most cheerfully would he labour hard, and even write for the use of his brethren?
You have had no student more faithful to the invaluable instructions which you reiterated again and again—that we were to
continue inthose studies which were there commenced. He gave himself fully to them; his profiting was known to all men. His diligence told well on himself; and his constancy, seriousness and full devotedness—without a word from him—was the most cutting reproof to those of us who had not got into the same plan of strict.application to useful study. He was always employed—never triflingly so; and that is one grand reason of his effecting so much.
You know well that he not only had a sound mind in a strong body—but that his capabilities were more than ordinary. Yet, it was dint of application—hard thinking, and constancy in good employment that made him stand most conspicuously far before and above his brethren—both in the Institution and since he left it.
His general spirit and application every one saw and felt in the Institution; but I had a nearer view of him within the sides of a ship during a long voyage, and at places where we landed before we arrived at our destination. If, under any circumstances, a man can have a plausible excuse or reason for relaxation, surely then he might. But not so with brother Hunt—he was always at work and he had entered so fully into his duty, that it became his delight, and he could not be happy without fulfilling it. Every day learning something useful—in every place doing something good. So far from
desiringto rest, he could not bepersuadedto it. He must be on full stretch!In entering on his work in Feejee in January, 1839, he went on in his usual way of entire consecration—only turning the direction of his mind and efforts to the work he then commenced. He quickly learned so much of the language as enabled him to preach and converse.
After remaining only six months at Rewa, he removed to a new Station, where he was called to work without the tokens of good which would have satisfied him—conversions from sin to holiness. However, though he could not there see what he longed for, he was determined
to do what he could. With his colleague he made much progress and proficiency in the language, which was made to tell considerably, when correctness and extensive knowledge were so much needed afterwards. There too he learnt many lessons of patience and resignation in the extreme sufferings of Mrs. Hunt, and the death of his only son, his then only child.In 1842 he removed from Somosomo to Vewa. Here he lived, laboured and died, and here his remains are deposited.
He nobly laboured in building two good Mission-houses.— Through the respect which the Foreigners who reside in Feejee had for Mr. Hunt, several of them volunteered to put up the frame of a wooden house free of expense to him or the Mission.
In 1845 a blessed revival of religion took place at Vewa—when many became the accepted and regenerated children of God.
His preaching both in native and English was most excellent. All his sermons were well studied and well arranged in his mind before preaching or writing. He thoroughly understood—fully explained—and most faithfully applied God's holy Word. He was
a good and faithful Minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto he had attained. He studied to show himself approved into God, a workman that needed not to be ashamed, righlly dividing the word of truth.He translated nearly the whole of the New Testament—which
has been well printed. It is esteemed by all his brethren as a most excellent version. He prepared a
Course of Christian Theologyin short sermons, comprising the Evidences, Doctrines, Duties, and Institutions. This has been a very useful book to the local preachers. In the plan and in some of the matter he was indebted to you; but every part was really his own by diligent study and personal investigation. During the last year he has been preparing a much enlarged edition of this work, which he had nearly finished. This we hope soon to print: so that he, being dead, mayyet speak sound words to the edification of the Feejeean Teachers for ages to come; and that we who remain, and those who may come, may derive much assistance in this, as well as in many other things, from his invaluable labours. His thoughts are very good; his language is thoroughly Feejeean, and well understood by the natives. He obtained an extensive knowledge of the Feejeean language, and had a peculiar aptitude to translate, write and speak most intelligibly. He delivered these lectures to several students five days a week, at six o'clock in the morning, during the last few months of his life.His career, though short, has been pre-eminently good and bright. He gained much influence and esteem everywhere, and with almost everybody. In his intercourse with chiefs, heathen and christian people, captains of ships, foreigners, his brethren—every one—he was most happy, and successful in doing good to an immense extent. The effects of his life, voyaging, prayers, preaching, conversations, are on a broad basis, and will doubtless tell much as long as Feejee exists.
He has left considerable MSS. in Journal, Outlines, Sermons, etc., and we have copious letters which he wrote to his brethern. At Mrs. Hunt's request, Brother Lyth and I have consented to arrange Memorials and Remains; which we purpose forwarding to Mrs. Hunt, for her additions; and we hope you will prepare the whole for the public. We are desirous that something should be published respecting him; and we are willing to do what we can, as we have had a long intimacy with him.
On the ninth of August and some days previous, brother Hunt had most severe attacks of spasm and inflammation in the bowels—and it was feared that his life would then be finished. However, ardent prayer was made by the Church without ceasing for him; and the Lord sanctified the means used to the alleviation of his sufferings.
On the 6th of September I arrived at Vewa by the
Wesleyfrom Lakemba. I found brother Hunt able to sit on the sofa, and walk over the room with a stick; but very much shattered by his frequent attacks, and continued disease.On the 7th I had a long conversation with him. He spoke of his very severe attack of illness. After the removal of the paroxysm on the 9th of August, he entered into a full consideration of his state. He said:—“I had most humbling views of my own nothingness and uselessness, which distressed me: until it came to my mind powerfully as if the Lord had spoken it to me, ‘Are not ye
my work in the Lord? If I be not an apostle unto othera, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord.’ After that, the Lord would not allow me to reproach myself, but manifested himself to me in a surprising manner, and I seemed overwhelmed and filled with the love of God. My will was completely lost in God's will.” At the same time he said, “I feel my workis done. When you used to write to me about my translating the Old Testament, and said that I should doubtless feel the same about it as about the New Testament, I never did—I never could. I desired to finish the revised and much-enlarged edition of theSermons on Christian Theology.”On the 17th I read, at brother Hunt's request, the ninth and tenth of Hebrews. After prayer he said—“Paul gives such a view of the work of the Saviour in those two chapters as fills me with such admiration of, and feeling about, the Saviour as I cannot express. I feel Him a perfect Saviour. I never had such views and hold of the Savior as I have in this illness.”
On the 25th he said, “I have comfort—constant comfort—but I have not
joy. I desire a greater manifestation of God's love; but perhaps I could not bear more in my weak state. I leave myself in the Lord's hands, to do as he sees best. I am safe in his hands.” He had then been a week confined to his bed, and was very much reduced.On the 26th he was easier, but very weak I read the 17th of John and prayed. He was much engaged in devotion during prayer. Towards the close he began to weep. After we arose from our knees his weeping continued and increased; until at length he burst out, crying aloud, “Lord, bless Feejee! Save Fee-jee! Thou knowest my soul has loved Feejee. My heart has travailed in pain for Feejee.” Mrs. Hunt and I were gratified with the outburstings of what always filled his heart; but we knew his great weakness would not admit of such exertion. We therefore tried to prevent him. I said “The Lord knows you love Feejee. We know. The Feejeean Christians know. And the heathens of Feejee know it. You have laboured hard for Feejee when you were strong. Now, you are so weak, you
mustbe silant. God will save Feejee. He is saving Feejee.” For a short time he wept low; but again, unable to suppress his powerful feelings, he wept and called aloud, with great vehemency, grasping me firmly with one hand and lifting one up, “Oh let me pray once more for Feejee! Lord, for Christ's sake, bless Feejee! Save Feejee! Save thy servants!—Save thy people!—Save the heathen!—in Feejee.” His full heart was overpowered, and he would gladly have agonized beyond his strength, as he had long laboured, on behalf of Feejee: but we insisted upon his giving up and being easy.On the 28th he said “For two days I can think only of Paul's language, ‘I am in a strait betwixt two.’
'For me to live isChrist.’ If needful for my family and the Church I shall be raised tip again. I have no choice. I am resigned to the will of God. I am more,I love the will of God.He ru es.” I said “If we ruled, we should keep you; butHe knows best.”He rejoined“Yes. He is my ruler, my proprietor. He will soon make it up in many ways.” On the 2nd October he said, “I have
noanxiety. I trust in Jesus, and feel he is mine; and I wait the end. I await the word of relief, or release. I do not believe in either: but I feel a very little would decide for either. I leave all with the Lord.”At daylight on the 4th we found brother Hunt exceedingly weak. We assembled around his bed. He said “How strange! I cannot realize that I am dying; and yet you all look as if I were.” “Well; if this be dying, praise the Lord.”
At his request brother Lyth read the 14th of John. He engaged with his wonted earnestness in prayer. He desired again and again to be left alone. His mind which retaimed all its vigour to the last, was fully engaged, his eyes uplifted, and his lips moving. I said “The Lord is faithful and helps you.” “Yes;” he replied.
About one o'clock, he said,—“It is a solemn thing to die—very solemn.” I said, “Mr. Wesley, in dying, clung to Jesus—and you do.” “Yes”—he replied, with solemnity—“I cleave to Jesus, and am right. I have
nothing elseto look to. He is all I have to trust in. If I look from him I am in a vortex—have doubts and condemation. But I have full faith in him. I have peace and pardon through him.I have no disturbance at all.”His whole soul was engaged with the Lord. He criecl aloud, “O Lord, my Saviour! Jeans!” more than usual earnestness marked his countenance. Shortly after this wrestling with the God of all grace and consolation, his complacent smile bespoke gratitude and joy. Then he appeared to be engaged in meditation. Again he spoke: “I want strength to praise Him abundantly! I am very happy.”—About eight o'clock in the morning, after being informed of the approach of death, he said to Mrs. Hunt, “Oh for one more baptism!” She now asked him—“Have you had a fresh manifestation?” He said “Yes! Hallelujah! Praise Jesus!” Then added, I don't depend on this [significantly shaking his head.] I bless the Lord,
I trust in.”JesusSoon after he exclaimed—“
Nowhe is my Joy. I thought I should have entered heaven singing ‘Jesus and salvation!” Now I shall go, singing ‘Jesus salvation andglory—eternal glory.”He then settled down, saying very many times, “Hallelnjah! Hallelujah! Hallelujah!”
He delivered messages to the chiefs, people, his brethren and sisters: prayed for his children, desiring them to obey and imitate their mother: affectionately commended his much beloved partner to the guidance of Divine providence; prayed for God's blessing on a faithful servant who had been with him ever since his arrival in Feejee: and then desired me to pray.
About three o'clock, p.m., he grasped me, and turned on his side; and, after breathing with difficulty for about twenty minutes, his spirit departed to eternal blessednes.
Even at the hour of death we were astonishingly upheld—all of us. Our hearts were drawn heavenward. We seemed to go with him to the portals—and finding ourselves left to mourn, our first
thoughts were concern for ourselves—and as with one heart and voice we cried, “O may
Itriumph SO, When allmywarfare's past.”The natives flocked to see the remains of their beloved Minister. A neat coffin was immediatety made, covered with black calico, on which was inscribed—
Rev. John Hunt
Slept in Jesus.
October 4th, 1848,
Aged 36 years.“And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.”
Rev. XIV. 13.
We have peace in our borders, for this let us be thankful, all countries are not 80 favoured. England thanks be to a gracious Providence, has been preserved from the horrors of a civil war; of all wars the worst. France was quiet at last dates, thanks to bayonets; the quiet of a slumbering volcano. Austria is torn by intestine conflict from one end to the other of that heterogeneous and widely extended empire; thanks to the oppression which has been practised there for so long a time. “Oppression maketh a wise man mad.” Is it to be wondered at that it has made unwise men furious? The empire in danger of dismemberment, its chief city defaced and injured by a bombardment, and oh! how many of its sons destroyed in the struggle. Prussia in a bloody ferment, thanks to kingly quietus. Another will be a greater degree of religious freedom, a thing we consider of more importance than political freedom, to which it will lead, and which it will guide. In most of the kingdoms agitated hitherto, the right to worship God according to conscience has been conceded. This is as it should be, Councils, Diets, and Parliaments to the contrary notwithstanding.
The long oppressed Vaudois appear to have realized their ardent aspirations. Let us hope that it is a fact, and that they will henceforth be treated as men, and that they will be like their forefathers zenlous for the truth.
In Italy itself the most strenuous efforts have been made, and if there had been no divisions in the camp, the object of desire might have been realized. The union of the secular with the sacred in the person of “The good Pope,” has been for the present a hinderance to, if not the ruin of Italy's effort to obtain liberty. For this some of his spiritual subjects do not spare him, his goodness seems to have been in their eyes “like morning cloud or early dew.” But what could the power of such a man do? The head of the Church, so called, is but the creature of Austria, a puppet the strings of which are pulled at Vienna.
On Thursday, February 22nd, the foundation stone of the first Presbyterian Church, Nelson, in connexion with the Free Church of Scotland, was laid by the Rev. J. D. Nicholson, the Minister.
Soon after 3 p.m., the time appointed for the ceremony, the people gathered together in considerable numbers upon the ground. An was to be expected, the harly sons of the North mustered in full force on this to them highly interesting occasion. But there were many also belonging to other denominations, who testified their Catholic feeling to wards their Presbyterian neighbours. The Superintendent and Resident Magistrate was present, as well as a large proportion of the gentry of Nelson. After devotional exercises, which were conducted by
The forget the home of their sires, nor the last view of its rocky shores. They need not be ashamed of their comparatively barren country, and its ungenial climate. Scotland has proved the nurse of many adventurous sons, whose conduct, talents, and renown in other parts of the world, reflect honour on the land of their birth. It was expected of Scotchmen by their country, that they would do their duty —that they would be distinguished among the natives of other lands for their high moral bearing, their honest and persevering-industry, their sobriety and verity, and for their habitual reverence for Gotl and the things of God, Presbyterian Scotland had shown that living faith and high principle are yet to he found on the earth, as in former times, when her children's blood was shed like water, when from many a bloody seaffold and from many a gallows tree she witnessed a noble testimony for the truth of God and the cause of Christ, confirmed and sealed by the blood of her best and truest sons and daughters. Revered be their memory and name, and may the rude tablets in the glens and on the mountains of Scotland point out to future generations the last resting place of their martyred forcfathers. Let us (said the rev New Zealand Evangelist for February, 1849, a Nelson Examiner for January 27, containing the statistics for the settlement, and a parchment scroll, containing the names of the Presbyterian Ministers in New Zealand; the date of
In the evening about 250 friends took tea together in the large booth adjoining Mr. Campbell's School, Bridge Street, and after tea, retired into the School, where, under the presidency of
The Wesleyan community of Nelson and its district assembled on Wednesday, March the 7th, for the purpose of taking leave of their late Minister, now removed to Wellington; the occasion was one of great interest to them, and of intense feeling—the connexion thus severed was one of long continuance, and of mutual love and good understanding. It was hard to say “that last sad word, farewell” to both parties. We subjoin a copy of an address presented by the office bearers of the Wesleyan Church to
At the meeting something was said about the propriety of Christian Churches in New Zealand supporting their own Ministers, and of that Church in particular doing so. This is a doctrine we cordially believe, and shall be glad to see it carried into practice both there and in other places. The ministry among us
Nelson ,March 7, 1849. Rev. and Dear Sir,—The time is come when we must bid you farewell.
We are persuaded that your present movements are ordered by a Superintending Providence, and are in accordance with the wise system of Itinerancy practised by the Wesleyan Methodist Ministers; but yet we feel the parting salutation to be painful.
We take this opportunity of testifying our sincere and unabated affection towards you. We do highly esteem you in love for your works sake. You have ever gone in and out among us as the true and faithful Minister of Jesus Christ. You have been “In labours of,” and in prayer unceasing for our spiritual welfare; and you have the satisfaction of knowing that “your labour” has not been “in vain in the Lord.” Many souls have been given for your hire. The Lord has added many seals unto your Ministry. We bow to the call of Providence and the Church in your removal; but though absent from us in person you will always live in our affections, and have an interest in our prayers.
That God may preserve you in health and bless you with much peace and joy in all your journeyings, and make you the honoured instrument in his hands of still grenter success among your future charge, is the earnest wish and prayer of, Rev. and dear Sir, your bumble and devoted servants in Christ Jesus.
Signed in the name and behalf of the Wesleyan Methodist Society, Nelson.
Bernard Gapper, Circuit Steward; John Riley, Steward and Leader;
William Hough , Leader; Adam Jackson, Leader;G. W. Lightband , Chapel Steward; Benjamin Jackson; John Hewitt; Archibald McEachen; William Higgins.To the
Rev. John Aldred .
To the Stewards and Leaders, representing the Members and Friends of the Wesleyan Methodist Societies of Nelson Circuit:Dear Brethren,—After a long period of labour amongst you, it has been decided by our Annual District Meeting that in accordance with our connexional usages I shall be removed. Accordingly, my successor has arrived and I therefore no longer stand related to you as your Pastor.
Few there are who fully know the closeness of that tie which binds a minister to his charge: and still fewer there are who can duly estimate his sorrow as he is severed from the same. The trial of wishing you farewell, which in a short time awaits me, has never been equalled but on the morning of that sorrowful day when I tore myself from the embrace of one of the tenderest of mothers, and sailed for this distant shore. But in defiance of this grief of mind, produced by our approaching separation, I do feel reconciled.
It is with gratitude I say, that my sojourn with you has been to me a period of more than ordinary happiness. The kindness and forbearance you have ever shewed me in health—your sympathy in the day of sickness, are deeply engraven on the fleshly table of my heart; and to you, my dear friends, I now most feelingly present my warmest thanks, and if in any measure I have been successful in the great work which, of all others, I most love, this has been in part through your prayerful co-operation, but above all through the Spirit of our God: and to Him alone let the praise redound.
On resigning my official connexion with you, I look with much pleasure, and with high expectation upon your new minister. By me he is highly esteemed, and dearly beloved. In him you will ever find a ready counsellor, a warm friend, and a faithful Pastor. Let him have your unceasing prayers.
And now, dear brethren, “I commend you all to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.” This is the prayer of
Yours, Ever affectionately, .John Aldred Nelson ,March 7th, 1849
The ravages of the earthquakes are fast disappearing. The places of worship, like other buildings, are rising in a more substantial form. The Independent Congregation that worshipped in Thorndon Chapel, have erected a neat and commodious place of worship in a very convenient site at Kumutoto. The Chapel was opened for public worship on Sabbath, the 11th ult.
On the Monday evening following, a Tea Meeting was held,
According to the rotation of appointments, the Rev.
Most of our readers have already heard of the murder of
In the mysterious but all-wise dispensations of God's providence, the history of this family has been singularly distressing. About eighteen months ago, Mr. and
God has repeatedly spoken to us by terrible things in righteousness, and he is now calling us again to join trembling with our mirth. We have received another striking lesson of the extreme uncertainty of human life, and the necessity of habitual and actual preparation for being called away to the eternal world.
No doubt many of those who live in retired situations in the
As we have had many inquiries about these acts, we publish the substance of them for the benefit of our readers. We publish simply the law, refraining from any comments on the ignorance or partiality displayed by the framers of these acts, or how far they have departed from the instructions of the Home Government as to making “no invidious distinctions” between the different denominations.
Marriages can be legally solemnized by ministers of the Church of England—the Church of Rome— the Wesleyan Church, by the Ministers of all the Presbyterian Churches, by the Registrars, and by these only.
No Marriage can be legally solemnized till the purpose of marriage has been proclaimed for three several Sabbaths in some place of worship—or till the names of the parties have been inserted in the Deputy Registrar's “Notice Book “for twenty-one days,—or till a license has been obtained from the
The Fees for copy of Notice, 2s. 6d. For License from the Registrar £3.
Every Birth to be registered within 42 days.— One of the parents, or the person in whose house any child is born, is to certify to the Deputy Registrar the date of the birth, and the name that has been, or is to be given to the child; after 42 days the registration costs 10s. 6d.
Every death to be registered within 10 days.
It is of great importance that Births and Deaths should be punctually registered. In new countries, especially, it is extremely desirable that full and accurate statistics should be obtained and preserved; and no person can say of what consequence it may be to a child to be able to procure legal evidence of birth and parentage.
We publish the following extract from the last Government Gazette, as a kind of Nota Bene to the above notice of the Act of Council:
“His Excellency the Lieutenant-Governor directs it to be notified for general information, that, as ample time has now been afforded since the Registration Ordinance came into operation for the public to make themselves acquainted with its provisions, during which the Fees and Penalties incurred by neglect of those provisions have been in every case remitted, and every practicable means adopted to give publicity to them, it will in future be necessary to exact all such Fees and enforce all such Penalties as aforesaid, and that from and after this Notice they will be enforced and exacted accordingly."
By his Excellency's command. ,Alfred Domett Colonial Secretary.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.—Rom., 14, 19.
The cross of Christ is the symbol of Christianity; that in which every believer glories as the only ground of his confidence towards God. Though all moral and religious truths are in their nature sources of power, and never fail to influence more or less the character of those who embrace them, yet some truths are more powerful, and hence more important, than others.— We may speculate with comparative impunity, on the nature of angels, on the origin of evil, on the purposes of God, on his relation to the world, and even on the grounds and nature of human responsibility; but when we come to the question; how am I to gain access to God? how can I secure the pardon of my sins and acceptance with him? what is the true ground of hope, and what must I do to place myself on that ground so as to secure the assurance of God's love, peace of conscience, and joy in the Holy Ghost? then the less we speculate the better. The more we keep to the simple, authoritative statement of God's word, the firmer will be our faith, the
How then does the believer regard the person and work of Christ in his own exercises of faith, gratitude, and love? What is the language in which those exercises are expressed? If we look to the devotional writings of the Church, in all ages and countries, and of all sects and names, we shall get one clear, consistent answer. What David wrote three thousand years ago, expresses with precision the emotions of God's people now; the hymns of the early Christians, of the Lutherans, the Reformed, of Moravians, of British and American Christians, all express the common consciousness of God's people; they all echo the words and accents in which the truth came clothed from the mouth of God, and in which in spite of the obstructions of theological theories it finds its way to every believing heart.
There are few subjects on which it is more difficult to write profitably, to lay down sound principles and inculcate a safe practice, than on that of amusements. It is easy to write on positive sins or positive duties; it is easy to denounce murder, theft, and drunkenness; to accumulate argument on argument showing the evil and danger of these crimes; it is easy to applaud truth, honesty, and temperance, and advance proof after proof of the excellence and importance of these virtues; the line of demarcation between each of these and its opposite is so clear and distinct, that every well constituted and ordinarily informed mind comes almost necessarily to the same conclusion respecting them. But amusements lie so much in the doubtful confines between vice and virtue, sin and duty, that it is often difficult to draw the line so as neither to exclude, on the one hand, much that is harmless and innocent, nor sanction, on the other, much that is criminal and wicked. It is only by taking an extensive survey—by making observations on a large scale—by examining the tendencies, and consequences of the amusements themselves; their effects upon industry, health, and morals; the class of persons by whom they are generally originated, and most frequently followed and supported—it is by these and similar considerations, by a large induction of such particulars rather than by the simple nature of the amusements themselves, that their real character is to be ascertained, and the amount of countenance or opposition merited by them, is to be measured.
Few or none will deny that relaxation, recreation, and amusements are necessary; the bow by being unstrung, regains its elasticity. It is also equally certain that the general character of a people may be easily discovered by the character of their amusements; there is little if any hypocrisy practised there. These form therefore a tolerably correct index of the public taste. The Romans were a nation of
Those who undertake to furnish amusements for the public, undertake a heavy responsibility. Bad amusements are worse than none. The object of amusements ought to be to please, excite and elevate, and refine the mind; to benefit the health, invigorate the intellect, soothe the feelings, and correct the taste; so that those who take part in them may return to the various duties of life with more strength, greater energy; better temper, and on better terms with themselves and all around them. Unless these recreation. If, they return from amusements fatigued and exhausted, with mind dissipated, temper soured, and conscience stinging, vastly more unfit for business of any kind than before, there is something essentially wrong in the entertainment. It is worse than no amusement. Amusements should be innocent; neither immoral in themselves nor necessarily leading by their adjuncts to immorality. They should be free from coarseness and vulgarity; calculated to soften, civilize, and refine the spectators.— They should be pleasing and exciting without producing exhaustion or fatigue. But does Horse-racing fulfil these few and simple conditions? We have had ample opportunities of late to test its character and consequences. Te Aro, Burnham Water, and the Hutt, were fair and open fields for observation. After the awfully alarming visitation of Divine Providence in October last, it was thought by a large proportion of the community, that any racing would be out of place for the present season. In judging, however, of the merits of this amusement, we shall say nothing of the glaringly bad taste displayed by the promoters of these races; when as a counterpart to one day of fasting, humiliation, and prayer, in less than six months the community are invited to express if not their thankfulness, at least their thoughtlessness for such merciful deliverances, by devoting on three several occasions two days, and in the case of numbers, the best part of a week, to the stirring amusement of Horse-racing. We shall say nothing of what is objectionable in Horse-racing itself, simply considered; the cruelty to animals—the ugly falls, bruises, and broken bones; the danger to life and limb. We shall confine ourselves to the demoralizing consequences which it invariably involves. The morality of the “Turf” ever has been, and still is, proverbially low, not only among the coarse, unprincipled vulgar, but even where birth and education would be expected to insure the highest sense of honour. It was only in the last session of Parliament
It is pleaded that the primary object of Horseracing is to improve the breed of horses. Were this the true reason, we should expect to see them attended solely or chiefly by those interested in the improvement of horses; but this is not the case. It is to collect a crowd, to produce the amount of excitement necessary to gratify a morbid and depraved taste, that one of the noblest and most generous animals that God has given to man, is made to exhaust his utmost energy. The Spaniards may as well say that the primary object of bull-baiting is to improve the breed of cattle. But admitting the objection, even gold may be bought too dear; can this desirable end not be obtained by easier and cheaper means? Must labour stand still, business be suspended, and
We are addressing our remarks principally if not exclusively to those who recognize the Bible as the supreme, perfect, and infallible standard of right and wrong—who believe that the soul is immortal—that the present life is a state of probation, discipline, and preparation for the world to come—that every thing in time is to by tested by its bearings on eternity— and that being dead to the world is a strong evidence of being alive in Christ: to such we would say, is an amusement so universally patronized by the world— every where the centre and the source of a proverbially low morality—inseparably connected with gambling and intemperance—the very hot-bed where hatred, envy, and the worst passions of the heart are engendered and displayed—is such the class of amusements to which a Christian father would send his son, or a Christian mother her daughter, to obtain recreation, be revived and invigorated for the stern realities, and every day duties of life?
It may be asked, what we would substitute for Horse-racing. A Roman would have asked, what was to be substituted for gladiatorial combats. A Spaniard would no doubt ask what is to be substituted for bull-baiting. If it can be shown that Horse-racing fails in accomplishing the real ends of recreations,—that it neither refreshes the body nor invigorates the mind,—that being a bad amusement, it is worse than none; it will be easy to show that we are not required to point out any substitute,— that those who remain away from it are gainers and not loosers,—and that its total abolition would be an advantage to the community, on the very score of enjoyment. We are fully confident that the same pure, peaceful, and powerful, principle that expelled gladiatorial exhibitions from Europe,—that has confined bull-baiting to Spain and her colonies,—
meant them, by introducing the subject after the following manner:—“There is a class among you who visibly cannot sympathize with all the sentiments of this glowing and lofty psalm.—The principal significance of the weather, or at least all foul weather, appears in their estimation to be that it excuses them from worship. The snow, and vapours, and stormy winds do not so much fulfil His word, as call them away from His word, and the worship of His house. Their seat is sure to be vacant every stormy Sabbath, and too often when there is but a slight promise of rain, or of any other kind of unpleasant weather. If the wind blows, or the walks are wet; if the cold is uncomfortable, or the heat a little too intense; if a fog damps the air, or an east wind chills it, they take out an indulgence from the weather, and consider the worship of God as relieved by a dispensation.” The preacher then went on to prove that stormy Sabbaths are not only very harmless to all but invalids, but that they really have a high religious purpose. It is very desirable, according to his shewing, to have stormy Sabbaths, and we ought to improve them as opportunities of
Simplicity.—It was felt that Dr. Arnold had the power, in which so many teachers have been deficient, of saying what he did mean, and of not saying what he did not mean—the power of doing what was right, and speaking what was true, and thinking what was good, independently of any conventional notions that so to act, speak, and think, was becoming or expedient.
Debt.—Woe be to that generation that is living in England when the Coal Mines are exhausted, and the National Debt not paid off.—Arnold.
Under these circumstances I naturally felt a desire to verify an observation reported to Brydone on the authority of the Canon Recupero, which might render us suspicious of the correctness of our received chronologies. This writer, after giving an instance of a lava, the date of which he says goes back to the time of the second Punic war, proceeds to state that at Aci Reale we see seven such beds superimposed, one on the other, each of which has its surface completely decomposed and converted into rich vegetable mould.
Now, if a single bed of lava, he say, has continued more than 2000 years without experiencing this alteration, what a lapse of time raust it have required to reduce seven successive beds of the same material into a state of such a complete decomposition?
The following is the passage to which I refer:—“Near to a vault, which is now thirty feet below ground, and has probably been a burial place, there is a draw-well where there are several strata of lavas, with earth to a considerable thickness over the surface of each stratum. Recupero has made use of this is an argument to prove the antiquity of the eruptions of the volcano. For if it requires two thousand years, or upwards, to form but a scanty soil on the surface of a lava, there must have been more than that space of time betwixt each of the eruptions which have formed these strata.
But what shall we say of a pit they sunk near to Jaci of a great depth? They pierced through seven distinct lavas, one under the other, the surfaces of which were parellel, and most of them covered with a thick bed of rich earth. “Now,” says he, “the eruption which formed the lowest of these lavas, if we may be allowed to reason from analogy, must have flowed from the mountain at least 14,000 years ago. Recupero tells me he is exceedingly embarrased by these discoveries, in writing the history of the mountain; that Moses hangs like a dead weight upon him, and blunts all his zeal for enquiry, for he really has not the conscience to make his mountain so young as that prophet makes the world. The bishop, who is strenuously orthodox—for it's an excellent see—has already warned him to be on his guard, and not pretend to be a better historian than Moses, nor to presume any thing that may, in the smallest degree, be deemed contradictory to his sacred authority.” —(Brydone's Tour in Sicily, vol. i. p. 140.)
Although I have no reason to doubt that Brydone received from Reenpero the observation on which he grounds his inferences, it seems most probable that the remarks appended were in reality his own, though he thought to give them more zest, by putting them into the mouth of the Canon, whose scientific knowledge it was his aim to exalt at the expense of his orthordoxy.
The fact nevertheles reported by Brydone, obtained a currency proportionate to the popularity which his work enjoyed; and the mode in which the conclusion drawn from it had generally been
Supposing therefore the fact mentioned by Brydone to be unquestionable, I was not a little surprised when on visiting the celebrated spot adverted to, I found the beds of vegetable mould, which proved, according to that author, the degree to which the decomposition of the lava had extended, to be in reality nothing more nor less than layers of a ferruginous tuff, formed probably at the very period of the flowing of the lava, and originating perhaps from a shower of ashes that immediately succeeded its eruption.
It seems also very doubtful whether these beds have resulted from the operations of Mount Etna, at least in modern times; for if we examine their characters, we shall find them sufficiently distinguished by greater compactness and a stony aspect from modern lavas, whilst the general correspondence in mineralogical characters that exist between them all affords a strong presumption of their having been produced about the same period.
But it is useless to multiply proofs of the fallacy of Mr Bry-done's statement, and the only circumstance that need surprise us is, that so many years should have elapsed, without any traveller having visited the spot with the view of ascertaining the correctness of his observations.
He was the prince of English preachers. Many have surpassed him as sermon makers, but none have approached him as a pulpit orator. Many have outshone him in the clearness of their logic, the grandeur of their conceptions, and the sparkling beauty of their single sentences; but in the power cf darting the gospel direct into the conscienoe he eclipsed them all. With a full and beaming countenance, and the frank and easy port which the English people love-for it is the symbol of honest purpose and friendly assurance-he combined a voice of rich compass, which could equally thrill over Moorfields in musical thunder, or whisper its terrible secret in every private ear; and to this gainly aspect and tuneful voice he added a most expressive and eloquent action. Improved by conscientious practice, and instinct with his earnest nature, this elocution was the acted sermon, and by its pantomimic vast extent and singular effectiveness.
The history of a respected citizen of the town of A———, is remarkable, on account of his seven sons, who, though not otherwise deformed, were quite dumb. The father was constantly sorrowing over his sons, and could not com-prehend why God visited him so dreadfully, more than other fathers. One day he accompanied them to a neighbouring farm, and where an old Swiss sold refreshments. The afflicted father looked with much feeling at his sons, who sat blooming and healthy round the table. The tears started in his eyes, and he exclaimed, “O God! why have I deserved this?” The old Swiss, who had overheard him, drew him to one side, and said, with honesty, “I see you are downcast at the affliction of your sons; but I do not wonder at it. Do you not remember (I knew you from your youth) when a boy, how you laid snares for the birds, and when caught, tore their tongues out of their mouths, and then with malignant joy let them fly again? How often have I not warned you; O, the birds under the heavens, who could not praise God with their tongues, have accused you, and you shall never hear the sweet name of father from the lips of your children.”
The meanest person may once in seven years have an opportunity of doing you much good or harm. Though we have a thousand friends, we may ask more; but one enemy is too much.
Reading good sermons (as one says,) is like milk cold out of the dish, but preaching is like milk warm from the breast which is far more nourishing to the child. Let us always then as new-born babes desire this milk, that we may both live and grow thereby. I Peter ii, 10. Willison.
Praising God by signing is often enjoined in Scripture. It is comely for the people of God; they are called singing birds. Cant. ii, 10, They are such as should sing all the months of the year; yea, even in the dead month of affliction.
Singing is the breath or flame of love or joy; it is the eternal work of heaven, the music of saints and angels there. I know nothing in the world that more resembles heaven than a company of God's people harmoniously singing his praises with grace in their hearts, making melody to the Lord. Let us make conscience of this heavenly duty in the public assemblies, and perform it with heart and tongue; for if it were not a rare exercise, God would not honour it to be the only work of heaven.
It is almost a fearful consideration; and yet there is a superstitious notion, and an unbelieving one too, which cannot receive God's mercies as his free gift, but will be always looking out for something to purchase them.
I have one great principle which I never lose sight of; to insist strongly on the difference between Christian and non-Christian, and to sink into nothing the difference between Christian and Christian.
Wesleyan Mission.—It will be remembered that the Rev. Charles Cook and W. Ogier were both compelled to withdraw from the Canton De Vaud, in consequence of their being unable to obtain from the civil authorities a renewal of their certificates of residence, at the expiration of the terms for which they were originally granted. Considerable fears have been entertained that the Rev. Matthew Gallenne, who succeeded Mr. Cook, as the Gallienne conveys the gratifying information that his “permis de sejour” has been favourably received, and that he has obtained an extension of the term of his residence in the Canton, to the end of the year 1852. It is further gratifying to learn that, although the spirit of persecution continues to manifest itself against the Free Church, and other dissenters from the Establishment, some of whom have lately been condemned to exile and heavy fines, Mr. Gallienne and his colleague, Mr. Jaulmes, are permitted to prosecute their ministerial labours at Aigle, without any interruption, and that even in Lausanne they are able, though less openly, to hold religious services with their faithful people.
Other openings for usefulness are presenting themselves in Switzerland and the neighbouring countries. At the date of his letter, June 27, Mr. Gallienne had just returned from a visit to the Waldenses of Piedmont, among whom his time was fully employed, for two or three weeks, in visiting, preaching, and administering the Lord's supper. Considering the disadvantages under which these interesting people are placed, having no stated minister, Mr. Gallienne was agreably surprised at finding so much evangelical and spiritual religion among them. They earnestly requested him to visit them regularly, every quarter, for the purpose of administering the Sacraments, and they manifested their thankfulness for the visit of the Missionary by offering him, out of their scanty means, a small donation to the Society's funds. Great is the honour which Divine Providence thus is putting upon the Wesleyan Missionary Society in the face of Europe. It is privileged to make a decided and, to a great extent, successful stand against the spirit of religious persecution in the Canton de Vaud; and the descendants of those noble witnesses who in the midst of sufferings maintained the Truth in the darkest ages of Popery, — the Waldenses of Dauphiny, and the Waldeneses of Piedmont on the Italian side of the Alps, — are now both placed under its fostering care. Surely at such a juncture, necessary funds will be provided for the prosecution of the high and hallowed enterprises to which the Society is thus so manifestly invited.
The crisis has come at last. There is reason to fear that Popery will soon be endowed in Ireland. Such, at least, is the avowed intention of
Popery (and we shall never cease to assert it) is the enemy of the Bible, of the Sabbath, of a free press and of free institutions, of individual habits, of social order, and of good government. It lays man, soul and body, under the polluted foot of a priest, and thus prepares a nation, silently but surely, for the chains of a civil despotism. It has long been the honour of this country, that she has refused to acknowledge the supremacy of “the Man of Sin,” by whom almost all continental Europe has been kept in thraldom, and that, in consequence of this, her free, enlightened Protestant spirit, Britain has become the centre of liberty, of knowledge, of commerce, of civilisation, and of sound religion to the farthest extremities of the earth. Is the crown of civil and religions liberty now to be torn from our heads? Are we to be thrown down from that eminence of grandeur which we formerly possessed? Are we already sunk so low, that it is no longer in our power to found colleges for general education, without their rules and regulations being first submitted to a foreign priest for his approval, or to govern Ireland without caressing the Pope for his patronage, and purchasing at the cost of millions a venal and and precarious loyalty from the Irish Catholic priesthood?
The publication of
After coming on shore for good, I went to the “Depot” for a night. The Depot is far superior to the “Barracks” either at Wellington or at Dunedin. It is a building occupying three sides of a square, and it is divided into rooms of an uniform size, each room having a separate entry and window. The walls are of brick and nicely white-washed. In the centre of the square are buildings for the luggage.
Next morning early I went out to see the place and to look about for a home. Was much pleased with the picturesque appearance of the country, but was equally distressed at the receding probability of my finding a resting place. Oh, sir! It is a distressing feeling that oecupies the mind when one feels that he has no home. Who can say in how many instances the Evil One has succeeded in drawing into unsteady habits—from which there may be afterwards no escape—those whom he has hindered in finding a home!
After breakfast went down to the Custom House to see if my things were safe, and found that they
There is a Roman Catholic Chapel here—not often opened I believe—an Episcopalian Chapel; a substantial, English looking Wesleyan do.; and a Presbyterian Chapel has been lately begun to be erected. The latter, as far as I can see, promises to be a good sized place. A very good congregation assembles of a Sunday at a school-room which is used as a temporary
In your January Evangelist you express a wish that your Correspondents would send some information about the natives. Perhaps the following will be acceptable, out of my Note Book:—
A
New Zealander's Idea Of Numbers.—One day I was travelling down the coast with a chief when I told him that I had lately received intelligence of the death of my father. He asked, “How old was he?” I replied 75. He was struck as he thought, with his great age, exclaiming, “What an old man! There's a million of years I suppose in them?”A
New Zealander's Exaggeration.—On Sunday morning March 11, 1840, my youngest daughter, five years old, was proceeding from one side of the room to the other, and upset the kettle of boiling water upon her leg, which was sadly scalded. Our Native servant had just set it down, and witnessed the accident. Wewent inland afterwards to service. She was so excited in describing the accident that she said the child was destroyed by the scald!By using the proper means she is doing well.
Mortality Among The New Zealanders.—Since my residence in the Waimate Circuit, I have baptized upwards of 120 children. Out of this number more than a third have been cut off by disease.
New Zealand Custom.—On the death of a person, for instance the young man above, who left a widow, the people from the surrounding settlements assemble to weep with her. For several days, one after another, male and female, close face to face, set up the most dismal howl, so that when all have had a “tangi,” i. e., weeping, the poor woman is almost exhausted.A
New Place Of Worship.—A new Chapel was opened last Tuesday, March 11, at Katotauru, in the Waimate Circuit, which was filled with attentive hearers. This Chapel is free from debt.
The trial of this unhappy man took place on the 13th and 14th ult., before his Honor
After his sentence he fully confessed his guilt—said that he had no accomplices—that he had no previous ill-will to Branks, but was actuated by a desire to revenge his four months imprisonment, and to obtain the watch and other property. If this confession, as to the motives, be true—although, from the way in which the prisoner all along falsified and prevaricated, we frankly confess we have little faith in his statements—it originates a grave question for the Government. How are natives to be dealt with after being released from imprisonment? If every, or any native, be disposed to carry out the old native practice of exacting utu or payment from any one in the tribe which they suppose has injured them, no white man's life is safe. It will always be the worst class of natives, generally the most ignorant, and those most attached to their old vindictive customs, that will be exposed to the punishment of imprisonment, and consequently the most dangerous when again released. There is certainly a peculiarity in the case, requiring
The Chapel on Thorndon Flat formerly occupied by the Congregationalists, has been purchased and repaired by the Wesleyans at an expense of about £70. It was opened on Sabbath the 8th nit. It is to be used, both as a Chapel and a School-room.
The licenses for the sale of intoxicating drinks were granted on the 17th ult. With mere secular politics, general or party, we never intermeddle, but on every act magisterial or not, that affects the public morals, we consider ourselves at liberty to express our opinion. We have been congratulating the inhabitants of Thorndon Flat on the re-opening among them of a house where God is to be worshipped, and general instruction communicated. Some time ago, we congratulated the
“Wherever God erects a House of prayer, The Devil always builds a Chapel there; And ‘twill be found upon examination, The latter has the largest congregation.”
Sacrificing the good of the many to the interests of the few,— acceding to the importunity of self-interest and private gain, but indifferent to the publicly expressed protest of some two-thirds of those residing or holding property in the neighbourhood,—a majority of our worshipful Justices, in the exercise of their collective wisdom, have given their solemn sanction, that for the next twelve months, that House in Abel Smith-street, formerly occupied by the The word poisoning, but being clothed in high sounding Greek, the idea is stripped of its vulgarity and becomes classical,intoxicate, is derived from the Latin word toxicum, poison, and that from the Greek word toxon, a bow, as the Ancients often used poisoned arrows. Intoxicate is an expressive and appropriate word when its etymology is kept in view.Power, that he is the Minister of God for good, “Do that which is good,” he says, “and thou shalt have praise of the same.” “They are not a terror to good works, but to the evil.” But, our Guardians of the Peace seem, in the present instance, to have acted as if it had been their bounden duly to prove themselves to be a “Praise to evil-doers, and a terror 10 them that do well.”
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
In nothing is the inconsistency of mankind more astonishing, than in the general coldness or indifference with which they regard revealed religion, and their unwillingness to receive, as substantially true, the only book which tells us what we were, what we are, and what we shall be.
One would imagine that any book, which would give us some certain knowledge of such things—things which are obviously more important to be known than all others on earth would be sought after with avidity—would be read, be studied, be digested, and ultimately followed. If, indeed, there were many such books, each differing from the other, there would be some excuse for uncertainty–a man might be puzzled which to believe, or which to reject. He might say, (if not an Atheist) “Here are various accounts—yet, as the Supreme Being must be Truth itself, some one of these must be true, and the others false.” But there is no room for such doubts, at least in a Christian country, where Paganism, under all its monstrous forms, has long disappeared. No. The impiety of man has never dared to set up a revelation opposed to the one—the only one, which our Creator has given to the world. A
But there is another inconsistency in this, still more monstrous than the last. The personal experience of every man must be confined only to what he himself sees. All other things come to his knowledge either by books, or by verbal assurance. Thousands of facts, which he himself has never witnessed, and which he does not even understand, he yet believes; either because he finds them recorded in history, or hears of them from credible persons.— A man, for instance, in reading the History of England, finds it stated that the early inhabitants were Pagans, that they offered human sacrifices to their idols, and went about almost naked. He thinks all this very strange, yet he nevertheless believes it, because these facts are stated by all writers on the subject. No one, again, would doubt for a moment that such men as Julius Cæsar, Alexander the Great, Solon, Socrates, and a hundred such heroes and sages of antiquity have really existed; for although their writings or histories are more than a thousand years old, this remote period of time does not affect their credibility: and if we find their accounts verified by others, written at the same time by other hands, our belief almost assumes the certainty of judicial proof. If we turn to the records of the animal world, we find creatures inhabiting remote regions, whose instincts and properties realize some of the wildest dreams of the imagination—of insects building nests so high as to serve for signal stations; of serpents so monstrous as to take a man, or even a horse, at a mouthful; of gigantic birds which have flown away with children, and others so minute
And yet there is a book, treating of remote history and of strange events—a book whose most striking passages and predictions have been verified by different writers—which gives us the history of the world from its creation—the only book, in short, which tells us what we were, what we are, and what we shall be—which millions of the human race look upon with doubt, or distrust, or absolute disbelief. This book is the Scriptures—the only record of the Creator's dealings with his creatures, which he has permitted to be published; and therefore (logically speaking) the only one which, as emanating from such a source, can be the truth, the whole truth, and nothing but the truth. Now with all the testimony to its authenticity, which the reason of man requires in other cases, and with much more than can be brought forward to support the Grecian or Roman histories,—how is it that this volume, and this alone, does not attain an equally wide and explicit belief with those Pagan histories, which are so much read, believed in, and admired? Is its style less pure, or sublime, or impressive? Is its meaning more obscure, its sentiments less noble, or its precepts less beneficent? In all such points, those who know it best admire it most, and it possesses this rare, I may almost say, unique peculiarity, that it has been the admiration, in all ages, of every class of mankind, from him that sits upon the throne, to the captive that languishes in the dungeon.
No, none of these are the more general causes of a partial or an entire disbelief of the Scriptures.—The secret lies beneath such shallow objections, (which in reality have no existence) and cannot be better or more emphatically expressed than in the words of the Divine Author.—“Men love darkness rather than light”—the darkness of human reason man, with an authority which is felt, but cannot be defined, that whatever he once was, he is now a fallen creature—that he has violated the laws of his Creator—and that without pardon, he will be punished for breaking those laws, much more surely and much more severely, than if he had violated the laws of his country. This, in ninety-nine cases out of a hundred, is the cause of ungodly men turning from the book of God. They do this, not because they have perused it, and found it incredible—not because “it is too hard to understand,”—but because it everywhere detects and humbles our pride, destroys our self-satisfaction,tells us, in short, what we are, and what we shall be, both here and in eternity, if we persist in living unreconciled to Him whom we feel we have offended.
There is one cause of unbelief which I have recently heard stated, so singular in its nature, that I shall here give it a passing notice, more especially as it comes from an individnal whose moral conduct is not only good, but estimable, and from whom I have received kindness and hospitality. He deemed the Scriptures, if I understood him aright, incredible, because it laid down a code of laws which was alto-gether so unsuited to the present state of the world, that it was impossible to act up to them. As I dislike all controversy, more especially upon the very elements of Religion, I refrained from putting further questions, or eliciting further explanations, but taking the objection in its apparent meaning, it sinks into nothing, nay, is one of the strongest arguments on the other side. If the world stood in no need of being reformed, where was the necessity of a Reformer? Can any man rationally endowed, deliberately say, that Christianity has not improved and reformed mankind? and that its increasing influence over the world is not apparent, even under our own eyes?—Does it not act as a check upon fraud, dishonesty and falsehood, no less than on the greater or more
But then, it is argued, were its precepts fully acted upon, in their literal sense, the world and its concerns could not possibly go on. If for instance, we resisted not evil—if we gave him our coat, who took our cloak—and turned to the smiter one cheek after he had struck us on the other, who could be saved from pillage, robbery and insult? how could he provide for his own household? how could he “use hospitality without grudging?”—or how be “diligent in business? “These latter injunctions, I think, clearly show that the first are, in a measure, figurative—or in other words, perhaps, are intended to inculcate the highest degree of forbearance, liberality, and humility that can be exercised, consistent with the performance of the other set of duties. And that this is the true sense in which the former must be viewed, is proved by this simple and remarkable fact, that when the Lord Himself was smitten, it is not recorded that he turned to be smitten again!— In these, and numerous other instances, it is very clear to me, that He laid down such a high standard of the christian virtues, not that sinful human nature could attain to their perfection, but that we should all feel how difficient we were, and that this conviction might take from us all idea we had reached that holiness which belongs to sinless beings only.
The Scriptures admit of no partial Faith. They must be—in every essential point regarding the nature and attributes of their Inspirer, and the facts they relate,—either true or false. No middle course of belief can be held. If they be true, they must be wholly so, since it is utterly impossible to conceive that any thing false could emanate from Him who is the Foundation of Truth.
This subject is at present disturbing many of the dependencies of the British Crown. The present Colonial Minister has applied to the respective Governors for information on the matter; and the answers returned will be any thing but such as he is supposed to wish. Permission to pour the outcasts of British society into the colonies was the thing wished for; and it was hoped that from the scarcity of labour experienced and complained of in the colonies, there would be a ready acquiescence. The hope has not been realized. From most of the colonies, the answer has been “No!”
The boon has been offered to this country, if accepted it will prove a curse, well-nigh incurable, and the effects will be felt for generations after the system of sending the exiles may have ceased. But few would derive pecuniary benefit from the measure, and all classes would be affected more or less by the moral contagion. The fact is, there is no such want of labour in this colony as would justify the introduction of that unhappy class of men even to the extent of one ship load. It would be better if we must have them, that they should be real convicts, and under proper supervision, than the class
Many months would not elapse after the arrival of the unhappy beings, before there would be a chain-gang in our streets, offending both eye and ear.—
The evil would not be restricted to the settlers, it would spread to the natives, many of these men would soon get among them, and being able tutors in crime, would find apt scholars in the aborigines, and the progress of the latter in civilization and religion greatly retarded.
If the curse be inflicted on us, the character of the colony will be lost, it will no longer appear to be the eligible field for emigration it was represented to be, and really is.
The ought to oppose the measure with might and main. The Missionary Societies operating in this country will no doubt do so with a zeal worthy of themselves.
The settlers in this Province ought in a much more general and strenuous manner than has yet been done protest against the proposal now made. Send us “exiles!” a soft word for convicts, among which will be found the murderer, the forger, the burglar, and the perpetrators of every other crime prohibited both by the decalogue and the statute book! We say nay. We should all say nay. If the minister who proposes doing this wicked thing, were to propose sending us the small pox, or the cholera, (supposing it in his power to do so), we should have less reason to execrate the proposal, or to shudder at the consequences. Let all men lift up their voices and their hands against the perpetration of the injury which the minister is willing (it is hoped ignorantly) to inflict.
Rich men, (if there are any). Poor men. Honest men. One and all say, No! Religions men, pray to him who has the hearts of all men in his hands, that he may turn the heart of the Colonial Minister from his ruthless purpose.
On Wednesday night last, the 30th ult., about 8 o'clock, Mr W. F. Christian, while entering his house at the back of his store, was attacked by two ruffians. The first struck him on the head with a spade. Mr. C. sprang forward and seized him, but while holding him down and calling on the police, the other came forward, and with a knife or razor, cut across his throat. Mr. C. sprung upon the second; the fellows then fled, and he pursued them as far as the Scotch Church, but became faint through loss of blood, and was obliged to desist. Four men have been taken up on suspicion. Mr. C. has identified two of them, as those who attacked him. His wounds are found to be not dangerous, but a hair-breadth deeper and they might have proved fatal.—His store had been entered, but time had not been allowed them to do much damage The men apprehended are strangers, lately arrived from some of the neighbouring colonies.
Had we Exiles here, such events would be of weekly occurrence. Neither life nor property would ever be safe. From such a calamity we would devoutly pray,
“Good Lord Deliver Us!”
Protestant Switzerland feels itself highly honoured in having given birth to one who, without relinquishing or even compromising his evangelical liberty, has been placed by the free choice of England and Prussia among the highest of ecclesiastical dignitaries, and elevated as a Pharos of divine guidance in the midst of the idolatries of that once hallowed, but now apostate and forsaken land. The following anecdote will be read with interest.
In Malta, a native being awakened and brought to the true faith in Christ by his preaching, soon after died, and his burial occasioned a tumult. Six thousand Maltese assembled to prevent it; the military were called out, but
When Gobat went on board. he was assailed by the officers with taunting reproaches for his stupid credulity in believing Christianity at all, and the still greater folly of risking his life to promulgate it; whilst the Maltese, led on by their priest, lavished all sorts of abuse, and even spat upon him. Justification or defence was impracticable, for he was never allowed a hearing; every attempt to speak produced a new volley of abuse, and he found himself necessitated to endure all in silence. But in the seventh night of their voyage, Gobat was awoke by a tremendous noise on deck, and on inquiring the cause learned that a fire had broke out in the centre of the ship, in the immediate vicinity of the powder magazine, and that there was therefore great danger of the ship being blown up. All were in the utmost consternation. The priest and Maltese sailors prayed, shrieked, and trembled. The infidel officers invoked all the saints in the calendar Despair was painted on every countenance. When
Eternity. The following beautiful answer was given to the question, “What is eternity?” by a pupil of the Deaf and Dumb School at Paris:—“The lifetime of the Almighty.”
Sleeping in Church.—Tis a shame when the church itself is a cœmeterium, where the living sleep above ground as the dead do beneath.
It is said of
According to the custom of that age and country, the nobles, after the usual ceremonies of the evening were over, sat down to a free and promiscuous conversation. Christianity was then the great topic. The Church was always ridiculed, and the Bible was treated with unsparing severity. Growing warmer and warmer in their sarcastic remarks, one great lord commanded, for a moment, universal attention, by his asserting in a round voice, that the Bible was not only a piece of arrant deception, but totally void of literary merit. Although the entire company of Frenchmen nodded a hearty assent to the sentance, Franklin gave no signs of approval. Being at that time a court favourite, his companions could not bear even a tacit reproof from a man of his weight of influence. They all appealed to him for his opinion. Franklin in one of his peculiar ways, replied that he was hardly prepared to give them a suitable answer, as his mind had been running on the merits of a new book, of rare excellence, which he had just fallen in with at one of the bookstores; and as they had been pleased to make allusion to the literary character of the Bible,
The poem had its effect. The admiring listeners pronounced it the best they had ever heard or read. “That is pretty,” said one. “That is sublimity,” said another. “It has not its superior in the world,” was the unanimous opinion. They all wished to know the name of the new work, and whether that was a specimen of its contents.
“Certainly, gentlemen,” said the Doctor, smiling at his triumph, ’ my book is full of such passages. It is no other than your good-for-nothing Bible; and I have read you the prayer of the prophet Habakkuk.”
There is nothing more certain than death, nothing more uncertain than the time of dying. I will therefore be prepared for that at all times, which may come at any time, must come at one time or another. I shall not hasten my death by being still ready, but sweeten it. It makes me not die the sooner, but the better.
Proud people deceive themselves; vain people attempt to deceive others, even when they are not themselves deceived.
I care less and less for information, and more and more for the pure exercise of the mind; for answering a question concisely and comprehensively; for showing a command of language, a delicacy of taste, and a comprehensiveness of thought, and power of combination.—
One's age should be tranquil as one's childhood is playful. Hard work at either extremity of human existence, seems to me out of place, the morning and the evening should be alike, cool and peaceful; at mid-day the sun may burn, and men may labour under it.
I believe that any man can make himself an Atheist speedily, by breaking off his own personal communion with God in Christ; but, if he keeps this unimpaired, I believe that no intellectual study, whether of nature or of man, will force him into Atheism.
Childishness, in boys, even of good abilities, seems to me to be a growing fault, and I do not know to what to ascribe it except to the great number of exciting books of amusement like Pickwick and Nickleby, Bentley's Magazine. &c., &c. These completely satisfy all the intellectual appetite of a boy, which is rarely very voracious, and leave him totally palled, not only for his regular work, which I could readily excuse in comparison, but for good literature of all sorts, even for History and for Poetry.
“You see the wine when it sparkles in the cup and are going to drink it. I tell you there is poison in it! and, therefore, I beg of you to throw it away. You answer, the wine is harmless in itself. I reply, perhaps it is so, but still if it be mixed with what is not harmless (alcohol) no one in his senses, if he knows it, will ever think of drinking it. If you add, it is not poison to me, though it may be to others; then I say, throw it away for thy brother's sake, lest thou embolden him to drink also!”
In our first number we gave an account of the origin and proceedings of this Association as far as the termination of the Liverpool Conference in 1845. We intended to continue the account in subsequent numbers, but were prevented by various circumstances : suffice it at present to say, that an aggregate meeting of about a thousand Delegates—Ministers, and Laymen from all parts of Great Britain, Ireland, America, and the Continent of Europe, was held in London in 1846. A basis of union was agreed upon, local organizations were formed, and various plans for promoting the objects of the Alliance were proposed, discussed, and agreed upon.
The principle of the Alliance is that contained in the maxim of an eminent ancient Father. “In necessary things unity, in doubtful things liberty, and in all things charity.” The objects contemplated by the Alliance are, a greater amount of mutual love,— a fuller display of manifested unity—and a greater amount of mutual co-operation in opposing evil and in advancing the Redeemer's kingdom upon earth. The evils which the Alliance have had principally before them are, Popery, Infidelity, and Sabbath profanation.
An Aggregate Meeting of the Alliance is not proposed more than once in seven years; but meetings of the various Local Organizations are held from time to time. An intermediate Conference of the British Organization was held in London, at
The Rev. Dr. Liefchild, who presided over the devotional services of the first day, said—
I am highly gratified to see so many ladies and christian ministers present this morning. Unhappily we have found the christian world not in so ripe a condition for union as we had anticipated. Still our opinion remains unchanged as to the propriety of this movement, and its accepta-bleness to God. For myself I can say that this association has made me acquainted with most estimable individuals in other denominations than my own, and has rendered them the objects of my esteem and affection; and as this increases and flows re-reciprocally from the large body of christians, it will reduce our differences very materially. They still remain, and probably will remain; but by thus associating together we view them with less jealousy, and look at them with more calmness, and can reason upon them with more evenness of mind, and we have felt that there are no impediments to real reciprocal affection, and sometimes our differences have-been lost sight of altogether, so that you never could tell from our devotional exercises to what sect or denomination we belong. And in proportion as this conviction increases, we shall find our lesser differences lessened in our own estimation. They will be like the stones in a summer brook which when the water is low impede its current; but when the water rises, and flows over them all in one grand stream, they vanish and dis-appear. The devotional services of the Alliance have been marked by an unusual degree of the influence of the spirit of God. Prayer unites hearts, and united prayer brings down blessings from above.
The Rev. E. Bickersteth, who presided over the devotional exercises of the second day, said—
The manifestation of union among all the churches of Christ, was a most glorious fact, and could not be questioned; it had been realized in the fact that members of fifty denominations, from all parts of the world, united in the Alliance. He had not met with a single individual who did not give his entire approbation to the object of the Alliance, and affirm his belief in its excellence. Much good had already been accomplished. There had been a very great increase of brotherly love, an enlarged sympathy towards ehristians all over the earth, which
had combined them and increased their usefulness. But while there was much to be thankful for, he could not conceal the fact that there had been difficulties and discouragements. Some had left the Alliance, and perhaps others would leave; but he thought it would only cause the Alliance to be increased in strength and efficiency. Like the cutting of the shrub which strengthened its stem and extended its branches, so that it was better able to bear the storm. Let us take courage then; the Alliance would in time demonstrate its true value; times of trouble were approaching when the Alliance would be a rallying point for all true christians.
A Public Meeting of the Members and Friends of the Organization, was held in Exeter Hall on Friday, the 6th Oct., which was numerously attended, Sir C, E. Eardly, Bart. presided. Eloquent addresses were delivered by the Chairman; Mr. J. P. Plumptre, M.P.; Rev. W. Arthur, of Paris, and other Members.
Mr. Plumptre, M. P. said,—He saw before him a goodly assembly of persons of different grades in society, of different ages, of different religious denominations, and it might be of different countries; but that Great Being who was in their midst saw one char-acter inscribed upon all of them,—that of sinner. But, blessed
The Rev. Mr. Arthur, said,—In every part of the earth, amidst every variety of the human race, and under all possible forms of government, of manners, and of religion, one thing is evident—transition. Look where you will and you behold it. Yonder it is treading with burning steps upon the snows of Greenland; and yonder breathing in a healthy infancy, amidst all the malaria of Guinea. We see it overleaping the wall of China, and it is yonder again in New Zealand. In India we see it too, penetrating territories that have been closed for long ages, and defended by millions of hereditary priests. It is entering Turkey, and opening the doors of the harem, and establishing, under Mussulman protection, Evangelical Churches in the name of the Lord Jesus Christ. We find it also treading soil long forbidden to the spirit of transition—boldly marching over the Italian land,—to the city of the Seven Hills, heaving them with bold and resistless motion, and declaring in the ears of the Pontiff—like a loud and unexpected thunder-clap—“Wicked and living Anti-Christ.” This spirit is spreading every where. I find no community that is not wanting something new, except those communities that have obtained “pure religion and undefiled,” in the Gospel of the Son of God. It appears to me as if, sitting as we are in our peace, and amidst our privileges, all the world were now presenting to us a demand for the gospel which we possess, as if the continent of Europe, stumbling upon barricades, and gasping in the smoke of gunpowder, and stained with blood, were crying out for “pure religion.” There is a phrase in the cant of modern philosophy upon the continent, which is applicable to men whose hearts are set upon doing something for their generation, “Men of the future.” Young christians, in the order of the providence of God, you are to be, as to material life, “Men of the future.” Then look to the destinies of days that are coming. I feel an impressive sense of the need we have to forget all but three things—union, holiness, and self-denial. Let us make haste to be one. Let us be hungry after holiness. Let us be ready to deny ourselves, even to the death.—Are we, knowing that we have God's work in hand, and man's salvation at heart, to sit still in little comfortable efforts, that never cut at the root of one of our habits, or interfere with one of our domestic enjoyments? As a young minister, I look round on the ministry of my own age or thereabouts and I see one thing. I look for heresy in doctrine, no; there is respectability. I look for
New Zealand.—20,000 copies of the New Zealand Psalter are now in the press. The Committee have been also induced, on the representation of the Church Missionary Society to undertake an edition of the Pentateuch and Book of Joshua in the New Zealand language, consisting of 10,000 copies.
The twenty-ninth Conference of the Connexion, was held in Leeds. It commenced on Wednesday, June 7th, 1848, and closed on Saturday the 17th. Great harmony prevalied throughout the various sittings of the Conference, and the institutions of the Connexion were reported as prosperous.
The affairs of the Chapels were subjected to an examination much more searching than on any former occasion, and the rules brought up respecting them, promise to be highly beneficial. The financial bearings of the Chapels, with a few exceptions, such as may be expected to exist in a large religious body, were good.
The Missionary establishment was heartily supported in the Conference. Notwithstanding the great commercial depression which has prevailed for several months, the circulation of the Connexion Magazines and other books had improved. The reports of the Sabbath Schools presented an increase of scholars, Teachers, and School-rooms; and in some of the schools the work of conversion has been cheering. Many pious young men and women who had resolved to devote themselves to the spiritual interests of the rising generation, beheld the success of their efforts, and felt their own souls abundantly strengthened in grace. From the reports of those Circuits in which the work of God had progressed the most, family visiting and street-processioning had been markedly useful; and the Conference, convinced of the utility of these Primitive Methodistic means of usefulness, was desirous that they should be extensively employed throughout the Connexion.—The conviction that soul-saving preachers are the Connexion's chief staff, is gaining strength, and the difficulty to obtain stations for preachers of the opposite class is increasing every year. Such being the case, it cannot be too seriously remembered, that what are fantastically called the accomplishment of the pulpit are not
Members 89,601, being an increase of 2,606
On the Evening of the 10th, the Lord's Supper was administered to the delegates and friends in Quarry-hill Chapel. On the 11th a Camp-Meeting was held in Woodhouse Moor, attended by many thousands of people, in the evening various love-feasts were held. On the evenings of the 12th, 13th, and 14th, Missionary meetings were held, and liberal collections made for the further spread of the gospel. The delegates also ably advocated the cause of Temperance at meetings beld in the Kirk-gate Market-place, and Park-lane chapels.
In the Christian Times of September 29, is a letter addressed to the Archbishop of Canterbury, and signed “Thomas Thompson.” The topics embraced in the letter are “The National School Society,” “Puseyism in the Church,” and the “Prospective Endowment of Romanism.” On the first of these, among other things, the writer says—
It is demonstrable, my Lord, that the management of this
is more than semi-Popish. It is Papal. Charges have been laid against it by competent witnesses, men of character and standing in your own church, which, so far as I know, have never been answered. In the In- stitution Institution Essex Standard, of Friday Oct. 29, 1847, there is reported a long and eloquent speech of the Rev. Francis Close, of Cheltenham, in which, among other things tending to expose the anti-Protestant character of the institution in question, he says,—“I do not wish to appear as the accuser of any institution whatever; but I feel bound, as an honest man, to say thus much for myself, that I would just as soon send a youth to be instructed in the Vatican at once, as to one of the National Society's training schools, to be instructed in the doctrine of the Church of England. That is my opinion; and if you doubt my authority, I may say that I am not singular in that opinion, but that a large portion of the clergy by whom it is entertained, have signified to the government that they will not have young men from St. Mark's as teachers in their school—nor send young men there.” In 1845 there appeared in theRecorda full statement of the doctrines taught at St. Mark's Chapel, and at Christ's Church, Westminster. Among these doctrines we find the following:—“The first great benefit derived from baptism is the washing away of original sin.” “From the moment of baptism, children are justified, or counted righteous, and become acceptable in God's sight.” “Holiness will lead us, in the end, to attain to the Kingdom of God., The Bible is represented as “a very large book, difficult to understand, mysterious,” and so much so that “two persons beginning to study it with an honest desire to understand it, will come to very different conclusions.” These are but a few specimens of the education imparted in the normal schools of a Society which has nearly one million of the sons and daughters of protestant England under its superintendence, which is continually receiving from the Treasury large grants of public money, enabling it to poison the rising race and future generations with the rankest heresies of Romanism, and which has as its President the estimable Arch-Bishop of Canterbury, the Head under Her Majesty of the Protestant Episcopal Church of our beloved father-land. My Lord I beseech you to investigate the matter. To have the Well-head of religious instruction poisoned by the professed guardians of saving truth, under the presidency of the Bishops of the National Church, in the middle of the nineteenth century, and at the national expense, is a very serious matter.”
I have been employed lately in taking a census of Ngatiruanui, and I have received the undermentioned returns from the natives, viz.:—Men, 568. Women, 414. Children, 363. This return Te Kopanga, which was filled with natives, amounting to 1,800 men, besides women and children. About thirty-five or forty years ago, as near as I can calculate from their accounts, the Waikato tribes came upon them like birds of prey, and deeds of barbarism were perpetrated which are not proper to be described, while only a small remnant escaped to tell the mournful tale. Several devastations of this kind have taken place in this once populous district; and even since the introduction of the gospel, hundreds were slain and made prisoners by the tribes of Waikato, on a high hill, on the Taranaki mountain range. The hill is distinguished by name of “Te Ruaki,” the vomiting of wrath, and is never mentioned but with sorrow on account of so many of their fathers and friends falling there! In our conversations they have repeatedly stated that, but for the saving effects of the gospel, they would all have been cut off!
At present influenza prevails very extensively throughout the settlements, and medicine is in constant request. Several are affected with scrofulous complaints, inflamation of the lungs, opthalmia, &c., and I apprehend that the approaching winter will be fatal to many. There has been an affecting mortality among the children, and the parents exercising so little restraint over those who are some what advanced in years, leaves us little hope of an increasing population. The dirty habits of many in retaining the native mat, the where pani, &c. warm close houses, make against their progress in civilization, though in some places they have built good houses, and imitate Europeans in cooking and eating, and have beds raised from the ground. They are much given to disputing about religion. They are fond of bells to assemble them for worship. In many places the barrel of an old musket serves them instead of a bell. The scriptures and the catechisms are every where in use; but many causes retard their spiritual improvement.
In conversing lately with the natives respecting the new and full moon, they told me that their idea was that the moon grows and decays like a vegetable, and they were struck with
They are fond of talking on religious subjects, especially on the Lord's day. Walking with an old man the other day, the conversation turned on the love of God. He said—“The love of God is a rope let down to draw men up from earth to heaven.”
On Monday Evening, the 7th ult., the first Annual Meeting of the Wellington Branch of the John Inglis in the Chair. After devotional exercises, the Chairman recapitulated the principles and objects of the Alliance, and gave a brief sketch of its history down to the latest accounts received in the colony. In the unavoidable absence of the Secretary,
The Committee of the New Zealand
Evangelical Alliance have much pleasure in presenting to the members their first Report. It is short but upon the whole, satisfactory.The existence of the Evangelical Alliance, embracing as it does so many of the Evangelical Churches of both the Old and the New World, is one of the wonders of this wonderful age. We live in an extraordinary period, and many things now occurring are startling, and some of them painful; but that to which we now refer is, on the contrary pleasing. The progress towards union among Evangelical christians, was a fact which in due course became known in these “ends of the earth,” and the desire to co-operate in the good work was incited or strengthened in many breasts, in Van Diemen's land, and in this land, at least, in this place. Substantial unity, we are happy to say, existed among such as
couldbe expected to act in concert, but it was thought that a more formal union would subserve the cause of Christ, and the Evangelical Allianc was formed. The union them formed has not been broken, nor has it, we are happy to say, been interrupted.— It may be asked—“What good has it done? “If in reply to this we had to acknowledge that but little good had been done, still there would be cause for “thanking God and taking courage.”—Some evil has been prevented. some good has been effected.— Christians of different denominations have been brought into, and have found out the fact that upon small points, they differ from each other, that on main questions they are agreed.— Many delightful meetings have been held, in which the presence of the Prince of Peace has been felt; and the peace of Jerusalem has been prayed for, it is hoped not without effect. Among the positive benefits conferred upon this district by the formation of the Alliance must be mentioned, the Bible and Tract Societies now in active operation, and by which the Best Book, and various religious publications have been diffused in considerable numbers, and thus a very pressing want has been met. But for this Alliance these supplies; of books might not have been forthcoming of two consignments we may speak positively. con- tact contact The British and Foreign Bible Society (to which be all honour) have sent out two consignments of Bibles and Testaments. The first at the instance of Mr. G. Hart, to the care of
Mr. Woodward , of the value of £69, 4s. 5d. The second was despatched at the instance of theRev. Mr. Ironside , and is of the value of £30, making a total of £99,4s. 5d. which will be repaid to the parent society in due course. The consignments included more than 1300 volumes. From the British and Foreign Tract Society books to the amount of £53 1s, 6d have been received, besides a free grant of Tracts to the amount of £7. The Committee desire to express their gratitude to this useful Society, and confidently anticipate that much good will result from the diffusion of so many vehicles of religious and entertaining knowledge. The Committee are happy to state thatMr. W. Lyon kindly acceded to the request that he would act as Depositary. and that the Holy Scriptures and the Tract Society's publications are to be procured at his Store.In connection with the Alliance the
New Zealand Evangelistwas commenced, and in one other month will have completed its first year, (its being continued longer is a question.) That it should have lasted so long, is we believe, a thing unprecedented in the Australian Colonies. All former efforts to establish a perodical, religious, scientific, or entertaining having died before the completion of the first year. We may therefore congratulate the Alliance upon having achieved something. In connection with this subject however, the Committee have to express their fears that it must be given up. If the requisite support can be obtained the Editors are willing to continue their disinterested labours, but if not they must decline publishing theEvangelist. No pecuniary loss is likely to be sustained by the publication for the current year.The Committee have to announce their regret at losing the
Rev. S. Ironside , who was Secretary to the Book and Publication Schemes, they hope however, that his removal will subserve the great object they have at heart, that is, the promotion of true religion, and the diffusion of saving knowledge.The Union begun, the Committee hope will be continued, and that in this place the beautiful picture of Unity drawn by the Psalmist will be realized,
“Behold how good and pleasant it is for Brethern to dwell together in unity! It is like the precious ointment upon the head, that
ran down upon the beard, even Aaron's beard: that went down to to the skirts of his garment. “As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore.”
The Meeting, which was numerously and respectably attended, was afterwards addressed by the Rev. Messrs.
The following Office-bearers were elected for the ensuing year:—President,
Before the close of the meeting the
This Committee have put themselves in communication with the Magistrates and other influential parties, and are using their utmost endeavours to array as much as possible of the moral strength of the community against an evil the greatest by far that ever threatened this settlement or this country.
Autumn 253,
Balls 397,
Biographical Notices 49,
Biographical Sketches.300,
A. M. 84,
Rev. Philip Henry, A.M. 154,
Rev. Philip Henry, A.M. 187,
Christian, Things unlike 384,
Church in Earnest 257,
Church Music 257,
Colonies, Religious Provision 219,
Cross of Christ, 407,
Discovery, Important 106,
Earnest Hearers, 60,
Earthquakes, Services commemorative of 174,
Education—Duty of Parents 340
Errors in Religion, 109,
Ettrick Shepherd, 309,
Family Worship, 79,
Fly Sheets, 347,
Glacier Theories, 295,
Gleaner, No. I Comfort, 375,
Godfrey's Cordial, 382
Gold Fever, 4,
Happy Man, 159,
Heroine, 15,
Human Family, Prospects of 223
Indian Reproof, 135,
Infidelity, Antidote against 260,
Inspiration of Scriptures, 36,
Intelligence, Denominational.
“Episcopalian, 316,
“Lutheran, 136,
Intelligence, General.
China, 96,
Germany, 349,
Ireland, 56,
Italy, 20,
Jews, 95,
Madagascar, 95,
Persia, 98,
Rome, 345,
Sydney, 351,
Intelligence, Local.
Auckland, 317,
Hutt, 138,
New Plymouth, 215,
Wellington, 27, 67, 105, 140, 173, 213, 246, 287, 318, 356, 392,
Jesuitism, 350,
Lord Ashley and Thieves, 22,
Life, New Testament, 332,
Spirit 366,
Luck, 309,
Marriages, Mixed 293,
Memorial to the Magistrates,
Ministers, Hints to 258,
Mothers, Receipt for 309,
Narratives.
Arthur the Money Lender, 11,
Deacon Giles’ Distillery 377,
Man who killed his Neighbours 114,
Sceptical young officer 335,
New Zealand v. California. 311,
Notes on Gardening, 100, 142, 214, 251, 288, 320, 359, 395, 428,
Notices of Books.
Christian Treasury 238,
New Zealand Magazine 275,
Novels 410,
Parable of the Talents, 182,
Phenomena, 34,
Poetry.
Art thou a Mother? 90,
Bride's-maid, Lines on
Death of 272,
Family Harmony 167,
Hypocricy Detected 308,
Lines upon Lines 243,
Mrs. Turton, Lines on Death of 273,
Passing under the Rod 51,
Pusyism or Protestant popery 132,
Self Murder 242,
Signs of Prosperity 345,
Some go to Church 16,
Sow by all waters, 382,
Popish Delusion 55,
Preaching philosophy of 274,
Private Prayer, Christ example of, 361,
Protestant Churches Infallible 145,
Psalms Scotch 357,
Rat-trap 54,
Real Presence 193,
Remember the Cork 239,
Revival effects of 148,
Rulers and Ruled 1,
Sabbath. Anecdotes of 373,
Antiquity of, 185,
Keeping of, 46,
Post office and, 348,
Privilege, 124,
Temporal Advantages of 369,
Scripture Exposition
Secession of Hon. and Rev.
B. W. Noel 58,
Simplicity of the Gospel 107,
Sir O. E. Eardley, Bart 56,
Societies.
Gosner 317,
London Missionary 207,
Study and Madness 381,
Suicide 240,
Testimonial 427,
Tractarian Bishops and Judges 325,
True Gentleman 186,
Voice of the Dying 114,
Year, the New 217,
The Expiring 289,
Young Men 258,
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
We say to all—Be up and doing—seek to strengthen your innate powers by every available means—be governed by scripture reason and conscience—think justly, act wisely, and let it ever be thought that superiority is attainable, and the attainment will be made. As far as our intellectual powers are concerned, we must endeavour to have correct notions of things; to know what we are and ascertain our attributes and relations; to find what will detract from our dignity, and lessen our estimation; to know, further, what will contribute to our greatness, power, and worth—where our happiness lies, and how it is to be attained,—what it becomes us to do, and in what our excellence consists. Of our moral powers to be cultivated, none can have a preference to firmness and courage, patience and resignation, prudence and self-command—love of excellence, and conformity to duty—elevation of spirit, and grandeur of character. Grandeur of character! what a noble pendant to be seen streaming in the breeze, as our bark glides through the restless and stormy ocean of human life! And, let us never forget, that we must long and seek for the safety of our better being which shall never end. When reconciled unto God through Jesus Christ, our bark shall at length safely harbour Faith of our Fathers, the blood-bought rights of British Freemen—honour England's flag, which has braved a thousand years the battle and the breeze—support the moral and religious character of our country in whatever clime or nation we may be called by Providence to sojourn. When our fathers reaped the conquests of the field, the fire that blazed from the altars and hearths of their sea-girt home, enkindled a responding flame in their patriotic bosoms, and as a beacon warned them to eschew the paths motto is still emblazoned in golden characters, “England expects every man to do his duty.”— Peace has its laurels as well as war—secluded industry has its trophies as well as the battle-field. There are duties demanded of us in all our respective stations of life, and each individual, however humble, is called upon to contribute his share to the general good of society. With heart and hand united, let one and all, with friendly zeal, seek to promote and maintain the prosperity and happiness of the christian community. The Church of Christ will demand our faith and obedience,—our country will ask for our wisdom and patriotism,—society will require our honour and virtue, and the family will look for our precept and example. Let us arise then, and prepare ourselves for the proper discharge of the important duties which devolve upon us—apply ourselves with diligence to the confirmation of our principles and the culture of our minds—strain every effort, surmount every difficulty, and the laudable and honourable object of our lives will be gained.—We must not procrastinate when we are standing upon the confines of failure or success, we must proceed boldly into the territory in search of a settlement,—we must stand prepared to encounter every danger and brave every storm—we must look to knowledge as the beacon, and to the best knowledge which is Christ's will, to warn us from the rocks and shallows, and pray to our Heavenly Father, who is alone able, to save us from sinking amidst the waves of prevailing iniquity—to smooth our thorny path—to bear us through the storm, and to conduct us in safety to the haven of sound tranquility and everlasting glory.
Within the last few weeks there have appeared in this settlement some slightly alarming symptoms of a new disease, or rather some new modifications of an old disease of a very obstinate as well as dangerous character. As this malady has made fearful ravages in some other places, and as prevention is better than cure, we have been at considerable pains to trace out its history, its nature, its symptoms, and the modes of treatment that have proved most successful in arresting its progress. Not contented with our own medical knowledge, carefully revised and improved—with all that is to be found on the subject in the popular and useful, though somewhat antiquated Treatises of Buchan and Reece, and the more recent and valuable volumes of Graham and Macauley,—we have read every communication worth reading on the subject, that has appeared in either the Lancet, the Medical Times, or the Cyclopædia of Medicine, and compared notes with an eminent and experienced medical friend who has oftener than once or twice circumnavigated the globe, and has made experiments on health and disease, in almost every latitude from the Arctic to the Antarctic Circle. The result of our investigations has been somewhat startling even to ourselves.
Name.—As to the name of the disease, in such books as Cullen's Nosology, and Hooper's Physician's Vademecum, it would be classed under the head of fevers, and designated febris auri. It was known to Hippocrates, Galen, Celsus, and the ancient physicians by the name of Philochrysia hagia or Auri sacra fames, and it is vulgarly, though not improperly called the Gold Fever.
Causes.—It is uncertain whether the disease is endemic, that is, peculiar to particular classes or countries; or whether it is epidemic, common to all
Symptoms,—The symptoms of this fever are, at first a peculiar sensation about the heart, sometimes a slight headache, great restlessness during the day, and an inability to prosecute the ordinary business of life; a great disinclination to the reading of the Bible, to secret and family prayer, and even to public worship; and at night the sleep is much broken by incoherent dreams. In a few days a slight delirium comes on; fairy landscapes and enchanted castles rise up in bright and endless perspective before the mind, and like the first stages of delirium in other fevers, it is a highly pleasurable state of existence; the patient fancies that the golden age is returned, that he himself is another Midas, that he has discovered the philosopher's stone, and by its subtle
History.—The history of the disease is singular and interesting. We have traced it back to a very remote period. Taking up the sacred historians and aided by such helps as Mead's Medica Sacra, and Dr. Good's Study of Medicine, we find there can be little doubt that it was this disease with which Achan was affected when at the capture of Jericho he saw the golden wedge and the goodly Babylonish garment, and that it was from the fearfully malignant and dangerous nature of this disease, so like most others in the first stages of its history, that according to the terribly severe, but necessary, and really enlightened and humane practice of that early age, to preserve the entire people from contagion, Achan and his family were completely destroyed. We find also that the highest Sacro-Medical authorities are of opinion that the cases of Gehazi, the young man that came to Christ, Judas, Ananias and Sapphira, and other similar instances were all well marked cases of febris auri. It is also admitted by Mason, Philips, malaria was disengaged from the metal and was suddenly wafted by the trade winds to immense distances; the disease broke out immediately, and with great violence in almost every part of the world, and multitudes in the very delirium of the fever set off for the enchanted ground; reasoning and remonstrance were in vain, and the nearer they approached its shores, the delirium increased the more. The phrensy is described as being fearful; the country is like a monster fever hospital, or Bedlam on a gigantic scale, sequelæ of the fever is frightful spiritual emaciation, and hence a universal condition there is leanness of soul. While gazing on the melancholy scene, a benevolent mind could scarcely help exclaiming,
“O cursed lust of gold! how oft for thee The fool throws up his interest in both worlds, First starved in this, then damned in that to come!”
A sage father was lecturing his daughter on the subject of matrimony, and confirmed his arguments by misquoting and misapplying the words of the Apostle, in a way that is often done. “She that marryeth doeth well, but she that marryeth not doeth better.” “Very well, father,” said the witty and spirited daughter, “I shall do well, let those who like do better.” By those who feel the first symptoms of restlessness, the substance of this resolution might be advantageously taken every morning, in the following form,—“I shall remain in New Zealand and do well, let those who like go to California and do better.Remedies.—We have endeavoured to select from the accumulated mass of medical wisdom, from the wise saws, sovereign antidotes and infallible recipes of ancient and modern times, a few of the most approved remedies for this disease. Be it observed, however, in the first place, that like rheumatism and some other obstinate complaints, there is no specific for it,—no one remedy that will cure all cases—that what cures one will not always cure another,—and
“What are you crying for?” said Arthur to a little ragged boy that he overtook on his way home from the village school. There was something in the kind of crying that led Arthur to think that there was some serious cause for it.
“I'm hungry,” said the boy, “and I can't get nothing to eat.”
He do'nt go to our school, or he would have said, get anything to eat. But Arthur did not stop to criticise his language.
“Why do'nt your mother give you something to eat?”
“She hasn't anything for herself, and she is sick, and can't get up.”
“Where is your father?”
“I haven't any. He was drownded away off at sea.”
“Drowned, you should say;” and then he was sorry he had said so, for it looked as though he did not feel for his troubles.
“Where do you live?”
“Down there,” pointing to a miserable hut in a distant lane.
“Come with me, and I'll get you something.”—Arthur turned back, and the boy followed him. He had a few pence in his pocket, as it proved, to buy a loaf of bread. He gave it to the boy, and told him
Arthur went in, and saw a good looking woman on the bed, with two children, crying, by her side. As he opened the door, he heard the oldest say, “Do mamma, give me something to eat.” They stopped crying when Arthur and the boy came in. The boy ran to the bed, and gave his mother the loaf, and pointing to Arthur, said, “He bought it for me.”
“Thank you,” said the woman, “may God bless you, and give you the bread of eternal life.”
The eldest little girl jumped up and down in her joy, and the youngest tried to seize the loaf, and struggled hard to do so, but did not speak. Seeing that the widow's hands were weak, Arthur took the loaf, and cut off a piece for the youngest first, and then for the girl and the boy. He then gave the loaf to the widow. She ate a small piece, and then closed her eyes, and seemed to be engaged in silent prayer.
She must be one of the Lord's poor, thought
He went to Mrs. B.'s, who lived near, and told her the story, and she immediately sent some milk, and bread, and tea, and sugar, and butter, and sent word, she would come herself as soon as she got the baby asleep.
Arthur had half-a-crown at home, which he wished to give to the poor woman. His father gave it to him for watching sheep, and told him that he must not spend it, but put it out at interest, or trade with it, so as to make something. He knew his father would not let him give it away, for he was not a Christian, and thought of little else than of saving and making money. Arthur's mother died when he was an infant, but with her last breath she gave him to God.
When Arthur was five years old he was sent to school, to a pious teacher, who cared for his soul; and knowing that he had no teacher at home, she took unusual pains to instruct him in the principles of religious truth. The Holy Spirit helped her efforts, and before he was eight years of age there was reason to hope that he had been born again.
Arthur was now in his tenth year. He considered how he should help the poor widow, and at length hit upon a plan which proved successful.
His father was very desirous that he should begin to act for himself in business matters, such as making bargains. He did not wish him to ask his advice in so doing, but to go by his own judgment.—After the business was done, he would show him whether it was wise or not; but never censured him, lest he should discourage him from acting on his own responsibility.
In view of these facts Arthur formed his plan.
“Father, may I lend my half-crown?”
“To some spendthrift, boy?”
“I won't lend it without good security.”
The father was pleased that his son had the idea of good security in his head; he would not inquire
“I'll be sure about that,” said Arthur.
Arthur took his half-crown, and ran to the poor widow and gave it to her, and came away before she had time to thank him.
At night his father asked him if he had put out his money.
“Yes, papa,” said Arthur.
“Who did you lend it to?”
“I gave it to a starving widow in Mr. H.'s house.”
There was a frown gathering on his father's brow as he said, “Do you call that lending? Did you ask my permission to lend it? Have I a son that will deceive me?”
“No papa,” said Arthur, “I did lend it.” He opened his Bible, that he had ready, with his finger on the place, “He that giveth to the poor lendeth to the Lord.” “I lent it to the Lord, and I call that written promise good security.”
“Lent it to the Lord! He will never pay you.”
“Yes, he will; it says he will repay again.”
“I thought you had more sense,” said his father; but this was not said in an angry tone. The truth was, the old man was pleased with the ingenuity, as he called it, of his boy. He did not wish to discourage that. So he took out his purse, and handed Arthur half-a-crown. “Here, the Lord will never pay; I must, or you will never see your money again.”
“Thank you, papa,” said Arthur. “In my way of thinking,” said Arthur to himself, “the Lord has paid me, and much sooner than I expected too: I didn't hardly expect that he would pay me in money. The hearts of all men are in his hand, and the gold and silver are his; he has disposed my father to pay it to me. I'll lend it again.”
Arthur kept up the habit of lending his spare money to the Lord all his days, and he was always satisfied that he was paid fourfold.
A very safe way of lending money, is that of lending it to the Lord.
“Early in the war, the inhabitants on the frontier of Burke County, North Carolina, being apprehensive of an attack by the Indians, it was determined to seek protection in a fort in a more densely populated neighbourhood in an interior settlement. A party of soldiers was sent them to protect them on their retreat—The families assembled, the line of march was taken towards their place of destination, and they proceeded some miles unmolested—the soldiers marching in a hollow square, the refuge families in the centre. The Indians who had watched these movements had laid a plan for their destruction. The road to be travelled lay through a dense forest in the fork of a river, where the Indiana concealed themselves, and waited till the travellers were in the desired spot. Suddenly the war whoop sounded in front, and on either side; a large body of painted warriors rushed in, filling the gap by which the whites had entered, and an appalling crash of fire-arms followed. The soldiers, however, were prepared; such as ehanced to be near the trees darted behind them and began to ply their deadly rifle; the others prestrated themselves among the tall grass and crawled to trees. The families screened themselves as best they could. The onset was long and fiereely urged; ever and anon amid the din and smoke, the warriors would rush, tomahawk in hand, towards the centre; but they were repulsed by the cool intrepidity of the back-woods riflemen. Still they fought on, determined on the destruction of the victims who offered such desperate resistance. All at once an appalling sound greeted the ears of the women and children in the centre; it was a cry from their defenders—a cry for powder! “Our powder is giving out,” they exclaimed. “Have you any? Bring us some or we can
fight no longer;” A woman of the party had a good supply. She spread her apron on the ground, poured her powder into it, and going round from soldier to soldier as they stood behind the trees, bade each who needed powder put down his hat, and poured a quantity upon it. Thus she went round the line of defence till her own stock, and all she could obtain from others was distributed. At last the savages gave way, and, pressed by their foes, were driven off the ground. The victorious whites returned to those for whose safety they had ventured into the wilderness. Inquiries were made as to who had been killed, and one running up, cried, “where is the woman that gave us the powder! I want to see her!” “Yes, yes! let us see her!” responded another, and another; “without her we should have been all lost!” The soldiers ran about the women and children, looking for her and making inquiries. Directly came in others from the pursuit, one of whom observing the commotion, asked the cause, and was told. “You are looking in the wrong place,” he replied. “Is she killed? Ah, we were afraid of that,” exclaimed many voices. “Not when I saw her,” answered the soldier. “When the Indians ran off, she was on her knees in prayerat the foot of yonder tree—and there I left her.” There was a simultaneous rush to the tree—and there, to their great joy, they found the woman safe, and still on her knees in prayer. Thinking not of herself, she received their applause without manifesting any other feeling than gratitude to Heaven for their great deliverance.“The wicked flee when no man pursueth, but the righteous are as bold as a lion.”
Teachers.—In religion, as in other secular knowledge, he is the best teacher of others who is best taught himself: that which we know and love we cannot but communicate; that which we know and do not love we soon, I think, cease to know.—
A dumb school-boy being asked to explain the word gratitude, wrote down—“Gratitude is the memory of the heart.”
The state of Europe, according to late advices, is any thing but that of ease and prosperity. To begin with the land we love so well, the United Kingdom of Great Britain and Ireland, we find great commercial distress and much discontent, an agitation set on foot for financial reforms, which it cannot be denied are much needed, the expences of Government being so much heavier than the case requires, and the incubus of army and navy is severely felt, and loudly deprecated. What the issue will be the future alone can show. It is, however, the opinion of many, that unless great changes be made legally, attempts will be made to effect them by violence—Revolution is rife. Rebellion in Ireland has been put down, but who will say that the latent fire has been extinguished. Emigration from all parts of the United Kingdom was going on—people who have the means are escaping from home, as though they were flying from death, and those who cannot leave mourn their inability, and have but a dismal prospect before them of destitution and death; for want and cholera were both in operation. It is hoped that brighter days will come, but from both public and private sources we learn that things were never so bad before. It makes our heart ache to think of the old country, and forces the wish that many of these poor struggling, suffering fellow-countrymen of ours could be transplanted to the colonies in these parts, where they might at least have enough to eat. The Lord have mercy upon the multitudes of our half fed, half clad, ill lodged countrymen.
If we turn from Britain and Ireland and take a look at the nations of the Continent we find things no better, “wars and rumours of wars,” “perplexity and distress of nations,” there is hardly one queit spot on which the eye can rest. France has changed its form of Government from monarchical to republican, the deposed Citizen King has been replaced by a Citizen President, and the choice of France seems to prove that there is something in a name after all;
While these things of a sanguinary and destructive nature are occurring, the Friends of Peace are bestirring themselves. A Peace convention has been held, and good is certain to be the result. Sooner or later governments will find out the folly, if not the wickedness of war. The war fever appears to have abated in France, for a reduction of the forces is talked of; or may be it is necessity that compels this; armies are expensive things, and France is poor. The friends of peace are gratified by the appointment of the new American President,
A few months ago, the eyes of Protestant Christendom were turned with deep interest to the Meeting of the Synod of the Reformed Church of France, at Paris, and to the Meeting of the Synod of the Lutheran Church at Strasburg. But the revelations made at both these Synods have been painful in the extreme. The Lutheran Synod appears to be completely destitute of any thing like spiritual life, and the Reformed Synod to be nearly in the same condition. There is one circumstance, however, which is hailed with delight by the religious journals. The orthodox, and living portion of the Reformed Church, have separated themselves from the heterodox and lifeless, and formed themselves into a Free Church, having no connexion with the State, and in no way trammelled by their faithless companions. At the head of this party, of whom sanguine expectations are formed, are M. M. Frederick Monad and A. De Gasparin. These men are not obscure beginners, but faithful, long-tried men, who have the confidence of all the Evangelical Churches. It is a small, but a hopeful omen for France.
“But now,” says the Christian Times, “while the preliminaries of a new common wealth are barely settled, while a dismal uncertainty hangs over the future of that restless people, while the hounds of war are struggling to get loose upon the whole of Europe, even now, among the godless, agitated population, arises a band of Evangelists, newly commissioned, freed from a connexion where they could have no well disciplined unity, and the gracious hand of Heaven has set them free to do what Wesley, Whitfield, and others did, in the last century for England. If they have not churches, they have highways and hedges. If they have not ample stipends, they will have the cheerfully presented offerings of a devoted people. God will feed them. They may go forth without purse or scrip, but shall lack nothing. Their one care is now to preach Christ, and Him they cannot preach in vain. Again, as at the beginning, multitudes will be added to the Church and eternally saved.”
At the public meeting of the Evangelical Alliance, in London, in October last, La Patria stated that the Pope had wept, and another newspaper of large circulation, prestige, the fallacy of the Pope being liberal had passed away. He was happy to tell them the Alliance had their eyes turned toward Italy, and that many of their brethren in various parts of Europe had their eyes turned towards Italy too. They hope and desire that, by the help of the Almighty, they might be able to do something towards introducing the truths of the Gospel into a land, from which the delusions of the Papacy were passing away, and where the worse delusions of infidelity would soon be substituted, if the Catholic Church did not step in and hold out to the people the Gospel of the grace of God. It had been determined at a meeting to-day, he said, that Associations should be established with a view to promote, to the utmost possible extent, the glorious cause of Christ in Italy.”
These services, commemorative of the fifty years existence of the Congregational Churches in Scotland, have excited among the members of the Independent denomination in and around Edinburgh a very high degree of interest. Their various pulpits on Sabbath, Oct. 22, were used for calling up feelings and associations known personally only to the very oldest members of the churches, and for earnestly urging upon the younger members the nature, duties, and responsibilities of their position. In the evening of that day,
Everybody has heard of the Ragged Schools, and most people know that
It occurred to Mr. Jackson, upon the receipt of Lord Ashley's speech, spoken in the House of Commons, in June last, that some of his “young friends” might desire to emigrate “at the expense of the Government,” but not after the manner in which culprits usually leave the mother country. He accordingly put the question to one of them, and the answer was. “I should jump at it!” Thus encouraged, he made further enquiry among his wicked City Mission Magazine for this month—
“Mr. Jackson was sent for by a number of thieves lodging in a court adjacent to the district, called Blue Anchor Yard. He went, and they expressed themselves extremely desirous to know whether any hope could be held out of their obtaining an honest livelihood, however humble, in our colonies, instead of continuing to pursue their present criminal course in this country, from which they found it now almost an impossibility to extricate themselves. ‘It would,’ said they, ‘be a capital chance for chaps like us.'
Mr. Jackson informed his audience that City Mission Magazine says, with becoming candour, coolness, and gravity—“Several of the best Known and most experienced thieves were stationed at the door, to prevent the admission of any but thieves. Some four or five individuals who were not at first known were subjected to a more public examination, and only allowed to remain on their stating who they were, and being recognised as members of the dishonest fraternity; and before the proceedings of the evening commenced the question was very carefully put, and repeated several times, whether any one was in the room of whom others entertained doubts as to who he was. The object of this care was, as so many of them were in danger of getting into trouble, as they call it, or in other words, of being taken up for their crimes, if discovered, to ascertain whether any who should betray them were present.
How will it de supposed the meeting was opened? Why, with a hymn and then a prayer.
An address was next read to only 138 avowed thieves were present. We extract from a table the results of inquiries made upon that occasion:—
One hundred and thirty-eight of our fellow creatures in the prime of manhood, thieves by trade, and acknowledged felons, ready to abandon their unlawful pursuits, and in this Christian, moral, liberal, and enlightened age, actually incapable of discovering how to be honest—and live! Out of 372, 278 had received no education, and their times of imprisonment varied from 1 to 27 times, while two forgot how many times they had been incarcerated.—What was to be said to the 207 confessed and convicted rogues then and there? What was to become of them after the party broke up? Lord Ashley is a practical philanthropist, a Christian gentleman, a legislator and a lord. He has a heart and a head that reflects credit upon human nature. He is an ornament to society and a blessing to mankind, but he must have felt and deplored his individual helplessness; here he must have seen the magnitude of his task, and the littleness of his power. He addressed his hearers, we are told, “carefully and judiciously.” No record was kept of his speech. He expressed his willingness to befriend them, as it was his duty to do. His Lordship candidly told them that there was little hope for them here, and recommended them to turn their attention to the back settlements of the New World.—Suggestive of levity as may be these particulars, there is something so serious, so solemn, associated with them, that the jeer sinks to a sigh, and we say; Alas! for frail humanity. Alas for wayward man! Lord Ashley could promise them nothing, and the sternness, consequent upon a consciousness of their unworthiness, probably melted into pity as he looked around upon the upturned faces of the prodigal, the profligate, the abandoned, the hopeless, the drowning men clinging to straws, the doomed, the guilty. The gallows loomed in the distance of thought, the hulks were ready.
“Mutual aid,” was what his Lordship most recommended—self reliance—self sacrifice, a relinquishing of their old practices, and new resolves for the future. “But how,” said they, “are we to live till our next meeting? We must steal or die.” One of the party arose and said, “My Lord, and gentlemen of the jury, prayer is very good, but it will not fill an empty stomach.” There was a general response of “Hear! hear!” “and the directors of the meeting,” we are told, “were in considerable difficulty.” One thief, hereupon came forward and recounted how he had forsaken his criminal calling, and travelled to Exeter on foot in search of employment, and back again to Mr. Jackson, who received him footsore and faint, and relieved him. Step by step, with evidence of repentance, must those rise, who do emerge from their position, but without aid of some kind, how few will escape the fate to which they are hastening. Those who were present felt this, for a sum of money was contributed on the spot, and thirteen of those who were present are now in the wilds of Canada. Our readers must draw their own comments from these facts.
We may safely infer that a sinful life is not a happy life—that ignorance is one great cause of crime—that emigration should be a preventative not a cure—that when men have lost caste and character, their reformation is all but impossible—and that, if at the very fountain head of benevolent enterprise, with such ample resources and powerful appliances at command, the task of reformation is so difficult and hopeless, it must be unspeakably more difficult to effect this desirable consummation here at the extremities of the empire.
A Missionary Meeting was held on the 26th inst., at Turangarere, a settlement in the bush, on the Taranaki mountain range, which excited great interest throughout the Circuit, and which has been attended with the happiest results in this isolated place. The New Zealanders are beginning to estimate the advantages they have derived from the preaching of “the glorious gospel of the blessed God,” and their hearts are expanding in noble desires to send it to those dark places of the earth which are full of the habitations of cruelty, as theirs was a few years ago. I wish the friends of Missions in England, and elsewhere, could have witnessed their sparkling eyes in their dark tattoed faces, as they threw their silver and copper into the collector's plate. Two of the leading chiefs were not agreeable to a collection being made, and rose to endeavour to prevent it; but they were simultaneously put down, and were obliged themselves to be givers to it. Underneath are the names of the chiefs who spoke at the Meeting, with a brief account of their speeches. The collection amounted to £8 6s. 4d., in crowns, half-crowns, shillings, sixpences, four-penny and threepenny pieces, pence, half-pence, a far thing, and three small pieces of pounamu, i.e., green stone! The next day, Sabbath, I administered the sacrament of the Lord's Supper to 400 members in the Circuit,
After the meeting was opened I described its object, the number of Missionaries, stations, members, schools, &c. The first speaker was—
Thomas Rayner, who said—“Though I am a poor man, all my property having gone to help to pay for a Flour Mill, yet I will freely give the little I have, to send the gospel to the dark places of the earth.”
Skevington—“I wish to glorify God and to speak good of his name, for I have been brought up “out of the horrible pit and miry clay,” and will give what I have for the Saviour.
Matthew—“I love the people who are sitting in darkness, and am anxious to send them the Gospel.”
Isaiah—“Don't let us say that this is the first time of our hearing of money being collected for the gospel. I have heard of it long ago. It is good to send the gospel.”
Joseph—“Paul says in the Corinthians, make a collection for the saints—so my heart says, let us make one among us to send the gospel to those who are yet in darkness.”
Thomas Walker—“This is a good work, let it go on—Send the Gospel! Send the Gospel!”
These two were from Patea.
I was at Manawapou on the 3rd inst., a place in this Circuit, and found a fine young man about 24 years of age, in dying circumstances. He was lying in a small
Twins.—There are two young men in this neighbourhood, Natives of Katotauru, and the resemblance is so great that they are mistaken the one for the other.
A numerously attended meeting of the members and friends of the Exiles. There is something in that name to excite our sympathies: “forced from home and all its pleasures,” sad is the case of such. But let none be deceived, our exiles would prove to be veritable convicts; and we should soon have the miserable sight of a chain gang, with its horrible clank, clank. It is not out of hatred to our miserable fellow countrymen, but in self-defence that we offer opposition to the proposed measure, which would be one of unmixed evil to our community. Employers would be plagued by such servants, and if they would work, then there would be an injurious rivalry with the honest and well conducted labourers and artizans already here. It is hoped that all will lift up their voices against the introduction of this unhappy class of men, for caste among us, and which has been found to operate so injuriously in the neighbouring colonies; every unknown person would be suspected, and if, as is not unlikely, bush-ranging were to become the resort of some of these exiles, evils greater than those we suffered and feared when war raged among us would ensue. Our sense of security so pleasant to enjoy, would be destroyed. It is matter of rejoicing that so many remonstrances are being forwarded from this place against the proposed measure. The Grand Jury has spoken out. The Legislative Council has or will take the subject into consideration, and it is to be hoped will speak unambiguously upon what we conceive to be the right side of the question. We had hoped to have united all the religious bodies in one effort in this matter, but have not been able to succeed. This is said not in the way of reproach, but in the spirit of regret. This, however, we rejoice in, though not acting with us, they are acting; and it is hoped that so many protests going from Wellington will not be destitute of effect, but that the Colonial Minister, seeing how much the thing is dreaded and deprecated, will not by perseverance blast the character of our young and rising colony—undo what has been done in the way of civilizing and christianizing the natives (whose interests as well as our own are involved), and prevent the introduction of honest, moral, and religious immigrants to this colony, for which class it is so well fitted. It is hoped that all here will co-operate in preventing the threatened infliction, for it is evil, and only evil.”
The Rev. J. Inglis proposed the following resolution:—
“That this meeting solemnly and earnestly protest against the introduction of Exiles into New Zealand, as proposed in
In support of this resolution, he said—That had this been merely a question of labour, as
There is only one argument in behalf of the introduction of Exiles that seems worth noticing, which by appealing to the best feelings of our nature may prevail with some. It is said that a great many have been led to commit crime through the want of employment and the force of circumstances, and that if they were placed in circumstances where there is plenty of employment, and where they should be free from former temptations, they would be good and useful members of society, and that it is harsh and cruel to deny these men a chance of reformation. There they are, and they must be sent somewhere, and they would have a better chance here than almost any where else. This is humanity, but greatly mis-directed; the humanity of the simple countryman that took the frozen serpent into his bosom, and was afterwards stung to that is a secondary consideration. Every humane mind must feel for that unhappy class, but there are higher interests at stake than theirs that must be attended to,—The Government have, no doubt, great difficulty in dealing with the convicts; but that is their question, not ours, we did not create it; and if the convicts are so much reformed as they say, why not give them tickets of leave to return home. We have certainly not sinned so against our fatherland that we must be selected as a scape goat and the sins of the community at home laid on our head to be borne away into a land not inhabited. We have another mission here amply sufficient for all our extra resources; the evangelization and civilization of the natives, and the reformation of runaway convicts from the neighbouring colonies, is more than sufficient for our utmost efforts. But the great work to which the settlers in this colony are called, is to prepare and preserve a country that will be at once safe and inviting for the moral and religious portion of the surplus population at home. Character is power, and ‘Like draws to like.’ The very small amount of crime, and the high testimony that is borne by all candid and competent witnesses to the general character of the colonists in this settlement, is telling, and will tell, in leading the best description of emigrants to prefer this to others, especially the Australian colonies. “Righteousness exalteth a nation,” By using every lawful means to promote true religion and pure morality, and opposing vigorously every measure that would prove injurious to these, we are at once laying the surest basis for national prosperity, and by providing a safe and advantageous outlet for the honest, industrious, and well conducted surplus population at home we shall be securing a far greater advantage
Memorial.To The Right Honourable, The Earl Grey,HerMajesty'sPrincipal Secretary of State for the Colonies.The Memorial of the Undersigned Members and Friends of the
Evangelical Alliance , in Wellington, New Zealand,
Sheweth,—That your Memorialists have been and still are engaged in various ways, in efforts to promote the moral and religious welfare of the inhabitants of this settlement, and the aboriginal population in the vicinity thereof, both in connexion with Missionary operations and otherwise.
That your Memorialists do therefore regard with the utmost regret and alarm the proposition made by your Lordship, to send hither persons with characters stained by crime, and who, in consequence of the stigma attaching to them, would experience great difficulty in procuring an honest livelihood, and would almost of necessity be driven to resume their predatory habits, either directly in their own persons, or indirectly through the natives, who would be initiated to crime by them, both by precept and example, an effect which your Memorialists know to have been produced by fugitives from the neighbouring’ colonies, who have occasionally found their way hither.
That your Memorialists were greatly encouraged to become settlers in this colony with their families, by the promise of Her Majesty's Government that convicts should never be sent here, and your Memorialists gratefully record the fact that they have enjoyed such security that, excepting in the town, locks and fastenings are almost unknown; that not one-third of the shops in the town are provided with shutters; and that up to this period nearly all the graver offences that have come before the Supreme. Court in this settlement for trial, have been committed by persona whose sentence had expired, convicts escaped from neighbouring colonies, or others not settlers. The arrival in Auckland of a class of convicts younger than those now proposed to be sent out, and who had also passed through a term of probation, added largely to the number of offenders in the colony.
That your Memorialists do also regard the matter as peculiarly fraught with danger to the native race, from the fact that there is already a great disparity in the numbers of the sexes, the number of males being greatly in excess, an evil which the proposed measure would necessarily increase.
Your Memorialists also suggest, that while by the proposed measure the benevolent exertions of many years would be neutralized, and the large sums of money expended thereon be nearly or altogether wasted, a vastly increased expenditure would be incurred for the protection of property and the administration of justice, by which the public resources would be drained and your memorialists left with diminished means and lessened hopes to attempt that which would become increasingly necessary, more expensive, and more discouraging.
Your Memorialists therefore earnestly deprecate the proposed
Measure, at the same time thanking your Lordship for the opportunity of expressing their opinions, before a step was taken which would prove so injurious to the community.
Mr. Hart, in seconding the adoption of the Memorial, said:—That there are in the Mother Country many honest, hard-working persons, whose condition would be greatly improved if they were enabled to reach the settlements in New Zealand, the expense of whose passages would not exceed the cost of transport of Exiles, and from whom the repayment of some part of the expense might with more reason be expected. The advantage proposed to be bestowed upon the convict Exiles would operate as an additional temptation to the industrious and needy by holding out the prospect of obtaining a free passage to the colonies at the price of a conviction and limited imprisonment for crime, in addition to which it must be remembered that persons of good character had been, induced to come to this colony because of its freedom from convicts, it might therefore be reasonably assumed, that every “Exile” would prevent, at least, one respectable person from settling here.
Mr. Roberts proposed, seconded by Mr. Marshman, and carried unanimously,—
“That copies of the resolution and Memorial proposed be forwarded to the Wesleyan Missionary Society,
The Rev, J. Inglis closed the meeting with prayer, and those present attached their signatures to the Memorial.
As the Memorial is about to be forwarded to the Governor for transmission, it is desirable those intending to sign it should do so without delay.
“While the earth remaineth, seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease.” So ran, the promise to the Father of the post-diluvian world more than four thousand years ago, and it is being fulfilled to the letter to this very day. After a spring bright with promise of future plenty, a summer lovely and
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
The following clear and judicious remarks on the Divine Inspiration of the Scriptures, are extracted from the preface to “Scott's Commentary on the Bible:”—
“Let it be here carefully observed, that the
Divine Inspiration, and not merely theauthenticityorgenuinenessof each part of the sacred writings, is intended. Each part, and every part, may be authentic or genuine—the work of the authors whose names they severally bear—or true and unsophisticated narratives of the times to which they refer; and yet they may be merelyhuman, and of no authority in matters of doctrine and duty. The Odes of Horace, and Cæsar's Commentaries are authentic; probably the first book of Maccabees is genuine history; yet they are not, on that account, in any degree the authentic guides or standards of our faith and practice. Many able and admired writers, who apparently have stood forth as the champions of the Bible, appear, to the author of this, to have (he hopes undesignedly) betrayed the cause. An ancient warrior, having murdered his predecessor, and usurped his throne, was some time after requested to permit him to benumbered among the Gods; and it is said that he answered, Sit divus, modo non sit vivus:(Let him be a God, provided he be not living.) These apologists for the Bible seem to reverse the words, and to say,Sit vivus, modo non sit divus:(Let it he genuine, provided it be not divine.) It would, however, be waste of time to attempt to prove either the authenticity or genuineness of the sacred writings, unless in entire subserviency to the demonstration, that they are divinely inspired. All the works and words of mere men are fallible, and may be erroneous; and the desideratum (that which is especially wanted) is anInfallible Standard, to which all other books, and instructions of every kind, may be referred., with which they may be compared, and by which they may be judged. Now, if the sacred writings are indeedthe word of God,if “all Scripture is given by the inspiration of God,” we have thisdesideratum;and have nothing farther, in this respect, to expect or desire. But if the books, called by the Apostles,” The Oracles of God,” are only the authentic writings of Moses, Samuel, David, &c., and not the infallible word of God, we are as far off from thedesideratumabove mentioned as ever. We may indeed learn what these sages of Israel thought as well as what the sages of China, Egypt, and Greece maintained, concerning God and religion; and we may examine the testimony of each, and bring in our verdict, some in favour of the one and some of the other; but we are still far from aninfallible standard;as far as if the Bible had never been written, whatever value, in other respects, may be attached to such ancient, venerable, and interesting records.“With this view of the subject, gathering strength from year to year, the writer of this is decided against any compromise; and he ventures to stand forth as vindicating
‘the Divine Inspiration of the Holy Scriptures.'He wishes indeed to see far abler champions to enter the lists against the Goliah of modern scepticism: but as most of those learned and eminent men, who take up the-challenge, seem in somemeasure to compromise the main point, or to decline the discussion of it, he takes his sling and his stone, and says, ‘Who is this uncircumcised Philistine, that he should defy the armies of the Living God?” “By
the Divine Inspiration of the Scriptures,the author would be understood to mean, ‘Such a complete and immediate communication, by the Holy Spirit, to the minds of the sacred writers, of those things which could not have been otherwise known; and such an effectual superintendency, as to those particulars concerning which they might otherwise obtain information, as sufficed absolutely to preserve them from every degree of error, in all things which could in the least affect any of the doctrines or precepts contained in the writings, or mislead any person who considered them as a divine and infallible standard of truth and duty.’ Every sentence, in this view, must be considered as ‘the sure testimony of God,’ in that sense in which it is proposed as truth.— Facts occurred, and words were spoken, as to the import of them, and the instruction contained in them, exactly as they stand here recorded; but the morality of words and actions, recorded merely as spoken and done, must be judged of by the doctrinal and preceptive parts of the same book. On this ground, all difference or disparity, between one and another of the sacred writers, is wholly excluded; Moses, Samuel, David, and Isaiah; Paul, James, Peter, and John, are all supposed to speak, or but the Holy Ghost:’ they are thevoice; but the Divine Spirit is every where theSpeaker. They write, indeed, in such language as their different talents, educations, habits, and associations suggested, or rendered natural to them; but the Holy Spirit so effectually superintended them, when writing, as to exclude every improper expression, and to guide to all those which best suited their several subjects; “Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth.” Many particulars, which philosophers, or orators, or critics, may think inaccuratemay consist with this complete inspiration; but every kind and degree of misrepresentation, as springing from popular or national prejudices, or opinions, or as calculated to mislead the humble believer, or to sanction error, must be totally excluded.” It is this divine inspiration that makes the Bible both an
infallibleandauthoritativestandard of faith and practice. And hence it puts forth a claim on our obedience, as well as affords a certainty to our belief.
Direct proof,—From Scripture.
The light of reason goes far to establish the immortality of the soul. The nature, the powers, the workings, and the aspirations of the living principle within us are such, that a belief, more or less distinct, of its immortality has, in every age of the world, been co-extensive with the human race. Scripture has cleared up and confirmed, rather than revealed, the doctrine of the soul's immortality. It is not so with the doctrine of the resurrection of the body. The light of nature could not penetrate the darkness of the grave, nor illuminate the gloomy recesses of the tomb. It was a doctrine of which philosophy never dreamed. Hence, when Paul entered the Forum at Athens, and propounded this doctrine to the learned followers of Zeno and Epicurus, by one class, his doctrine was regarded as nonsense and himself a babbler, and by another class, his doctrine was regarded as heresy, and the very word Resurrection was mistaken for the name of a foreign deity. Among the grave and learned judges of Areopagus—the Supreme Court at Athens—his reception was little better. While he discoursed of the deity, of the origin of man, of idolatry, and of the last judgment, he was listened to with patience and respect; but when he came to speak of the resurrection of the dead, it was too much for the gravity even of judges; it appeared so absurd, that a part of them treated it with derision; while the more polite treated the speaker
But if the light of nature upon this subject is dim, glimmering, and obscure, the light of scripture is clear, steady, and remarkably distinct.
It is a doctrine expressly declared in scripture,—“The hour is coming in which all that are in their graves shall hear his voice, and shall come forth,” &c.—(John v, 28, 29.) “The trumpet shall sound, and the dead shall be raised,” &c.— (1 Cor. xv. 52.) “The dead in Christ shall rise first,” &c.—(1 Thes., iv. 16.)
It is a doctrine that has been always held by the church. It was believed in by the Antediluvians.—Our records of their faith, as well as of their history, are very scanty; but Enoch, the seventh from Adam, prophesied, saying, “The Lord cometh with ten thousand of his saints to execute judgment upon all,” &c, (Jude, 14, 15.) This refers more to the general judgment than the resurrection; but when taken in connexion with the translation of Enoch, and the current language of scripture, there can be no doubt that the Antediluvians believed in the resurrection of the dead. It was believed in by the Patriarchs. When Abraham was called to offer up Isaac, “he believed God who quickeneththe dead,” “Accounting that God was able to raise up Isaac from the dead, from whence also he received him in a figure.” (Rom. iv, 17.—Heb. xi. 19.) Job held this doctrine. Passing over other passages; in one of my flesh shall I see God,” &c—(Ec. xix, 25, 27.) To explain this away, as referring to his returning temporal prosperity, and not to the general resurrection, is to outrage every principle of sacred criticism. Moses believed in this doctrine. The soundest and surest of his commentators, the prophet that arose from among his brethren like to him, confated the sceptics of his day, and confirmed the faith of his followers, by an appeal to the writings of Moses. “Now that the dead are raised, even Moses showed at the bush, when he called the Lord the God of Abraham, and the God of Isaac and the God of Jacob; for he is not the God of the dead, but of the living.”—(Luke, xx, 37, 38.) He was the God of their persons; their souls were alive, their bodies simply asleep, and under certain assurance of awakening. It was believed by the Jews. This doctrine is implied in the language which they employed in speaking of death; they spoke of it as a sleep, sleeping with their fathers, &c, but sleeping implies an expectation of awakening afterwards. We pass over what is said by David, Isaiah, Hosea, and others, and come to the very clear declaration of Daniel, (c. xii, 2, 3.)—“Many of them that sleep in the dust of the earth shall awake,” &c. Had this doctrine not been universally believed by the Jews, the prophet Ezekiel would never have illustrated the return of the captives from Babylon, and the revival of their national existence and institutions in their own land, by the resurrection of the dry bones in the valley of vision. Had this doctrine not been believed and understood, the illustration would have been far more incomprehensible than the subject illustrated. It is true that the Sadduces, in the latter period of the Jewish history,
This doctrine is illustrated and confirmed by facts. —Dead bodies have been raised to life:—three instances are recorded in the Old Testament.—The widow's son of Zarephath by Elijah, (1 Kings xvii, 22.) — the Shunemite's son by Elisha, (2 Kings iv, 35.) — and the man cast into the sepulchure of Elisha, (2 Kings xiii, 21.) Three are recorded in the New, as raised by our Saviour:—the daughter of Jairus, (Mark v, 41.)—the widow's son of Nain, (Luke vii, 11.)—and Lazarus, (John xi, 39.)—The case of Dorcas by Peter, and of Eutychus by Paul, (Acts ix, 40.-xx, 12.) Had there been only one instance, or had they been similar, they might have been regarded as cases of suspended animation. But the circumstance.
But the crowning proof of the resurrection is drawn from the fact of Christ's resurrection. The whole of the apostle's argument in I Cor. xv. rests upon this fact. Christ's resurrection differed from all the other cases. They returned again to the dead, but Christ dieth no more. He did not check but conquered Death. Their resurrection in no way effected others; whereas Christ rose not in a private but in a public capacity. He vanquished death not for himself alone; but he rose in the name and as the representative of his people,—as the first fruits of them that sleptcredulous persons. They were most reluctant to believe it themselves. It was not till they had seen and heard Christ, yea and felt him with their hands, that they believed in his resurrectioncompetent to establish any fact. Had he been seen by one person only, it might have been regarded eleven times during a period of forty days. He was seen by Paul about one year, and by John about sixty years, after his resurrection. He was seen in different places; at Jerusalem, at Emmaus, at the Sea of Tiberias, at the Mount of Olives, near Damascus, and in the Isle of Patmos. The persons who saw him, had known him intimately for years before his death, and had the fullest opportunities of ascertaining the identity of his person. The accounts we now possess of these things were written by eye-witnesses, and that while the greater part of those who saw him were alive. The writers of these accounts were morally incapable of falsifying. They gave the strongest proofs of their veracity, by suffering every penalty, even death itself, rather than deny their declaration, and renounce their belief in his resurrection.
His victory over Death, and the complete security it affords for our resurrection, is further confirmed by the fact, that Christ rose not simply himself alone, as the first fruits, but he brought a portion of the dead with him, as an earnest of the whole. At his death graves were opened; after his resurrection many bodies of the saints that slept arose, came out of their graves, went into the holy city, appeared unto many, and doubtless ascended along with Christ, as a pledge of his victory and part of his trophy, when he ascended gloriously, leading captivity captive, (Matt. xxvii, 52, 53.)
The resurrection of Christ, and the rising of the saints with him, were not accidental but predicted events, and consequently parts of a pre-arranged and previously appointed system. Christ often predicted his own resurrection; and David, a thousand years before, spake of the resurrection of Christ, “that his hades, or the invisible state,) neither his flesh did see corruption.” (Com. Ps. xvi, 10, with Act ii, 27, 31); and Isaiah, (c. xxvi, 19.) speaking in the person of Christ says, “Thy dead men shall live, together with my dead body shall they arise, Awake, and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead.”
The above are a few of the most simple and obvious of the direct scripture proofs for the doctrine of the resurrection; but by no means the whole. If there is any doctrine of Scripture, the proofs for which, arising either from positive declaration or historical evidence, amount to the hightest degree of moral certainty, it is the doctrine of the resurrection. May the quickening and life-giving Spirit carry it home, as a felt truth, to every heart, and render it daily and deeply influential upon life and conduct.
The collateral proof from science, obviating objections, may be expected in our next number.
The celebrated Observation and my own experience have convinced me that there is a special blessing on a right employment of these intervals. One of their prime objects, in my judgment, is, to strengthen our impressions of invisible things, and to induce a habit of living much under their influence.” “O what a blessing is Sunday, interposed between the waves of worldly business, like the Divine path of the Israelites through Jordan.” “Blessed be God who hath appointed the sabbath, and interposed these seasons of recollection.” “It frivolous conversation, paying or receiving visits, which, among relations, often leads to a sad waste of this precious day. I can trully declare, that to me the sabbath has been invaluable.”
In writing to his friend, he says:—“I am strongly impressed by the recollection of your endeavour to prevail upon the lawyers to give up Sunday consultations, in which poor non-observance of the sabbath; both as to abstracting from politics and from the constant recurring of the same reflections, and as correcting the false views of worldly things and bringing them down to their true diminutiveness.
“Poor
A distinguished merchant, long accustomed to extensive observation and experience, and who had gained an uncommon knowledge of men, said:—“When I see one of my apprentices or clerks riding out on the sabbath, on Monday I dismiss him.— Such an one cannot be trusted.”
Facts echo the declaration, “Such an one cannot be trusted.” He is naturally no worse than others; but he casts off fear, lays himself open to the assaults of the adversary, and rejects the means of Divine protection. He ventures unarmed into the camp of the enemy, and is made a demonstration to the world of the great truth, that “he that trusteth to his own heart is a fool.” Not a man in Christendom, whatever his character or standing, can knowingly and presumptuously trample on the sabbath, devoting it to worldly business, travelling, pleasure, or amusement, and not debase his character, increase his wickedness, and augment the danger that he will be abandoned of God, and given up to final impenitency and ruin.
A father, whose son was addicted to riding out for pleasure on the sabbath, was told that, if he did not stop it, his son would be ruined. He did not stop it, but sometimes set the example of riding out on pleasure himself. His son became a man, was placed in a responsible situation, and intrusted with a large amount of property. Soon he was a defaulter, and absconded. In a different part of the country he obtained another responsible situation, and was again intrusted with a large amount of property. Of that he defrauded the owner, and fled again. He was apprehended, tried, convicted, and sent to prison.— After years spent in solitude and labour, he wrote a letter to his father, and, after recounting his course of crime, he added, That was the effect of breaking the sabbath when I was a boy.
A man who ridiculed the idea that God makes a
The following Notice, it is hoped, will be interesting to a number of our readers:—
The funeral of this truly excellent man, took place at Christchurch, on Friday, the 23rd ult. Within the recollection of its inhabitants, no event ever produced such deep and painful interest. The Deacons of his Church led the melancholy procession, succeeded by an immense number of Sunday-school children (700) walking by fours with their monitors and teachers. The hearse and mourning coaches, with the usual attendants, followed and and after them a long and sorrowful train of members o his Church and of friends from neighbouring congregations. Many ministers of the county were in the mourning coaches; six of whom held the pall over his remains, as they were borne to the tomb.
The procession, as it passed along, was surrounded by a crowd of sympathyzing spectators; together, filling the streets for nearly a quarter of a mile in length. The shops were closed, and the blinds of private houses drawn through the whole line traversed, all sects joining in this testimony of respect. Well might they do so, for he has been indeed the regenerator of Christchurch. Before his coming, there was no public Day-school and one Sunday school only, in this extensive parish. Many could not read; comparatively few could write. The wealthy opposed education on the
Among the few older christians who remain, there is still a vivid recollection of the little band with whom they met in a small and thinly occupied chapel, praying (not “without faintness” at the long delay) that their Lord would appear for his Zion. They recal, as an event of but yesterday, the hope and gladness, increasing week by week, which their lamented teacher gave rise to.— Their minds are filled with loveliest pictures; the people crowding their little building every time its doors were opened, and from nine of the Sabbath morning till nine in the evening one happy service succeeding another;—the week-day village worship, when the barn and cottage room were filled to overflowing;—the affectionate zeal with which the various enlargements of their temple were undertaken and accomplished, and chapels, one after another, were planted in the different hamlets around;—the contributions of all who had aught to give, the silver and pence of the children and the poor, and the labour of those who had no money, and, above all, the fire of holy love and joy which consecrated the opening days of each;—these are scenes nothing earthly can obliterate. Nor are those less dear connected with the Sabbath school. The throngs of children trudging in and joining it on the Sabbath morning, from their country homes, three, four, and five miles distant, in summer and winter, through heat, and cold, and rain; the attachment which held them to it, in many instances, as was afterwards found, in loving disobedience to the wishes of their parents; and the reward of that attachment, as many a little one drew his half-reluctant father or mother to the house of God, and ultimately, was the means of collecting there all his home circle; the testimony in death which so many have given, and the numbers who have been added to the Church, are now pillars in his earthly temple,—there are daily causing the aged disciple to exclaim, “What hath God wrought?”
It is greatly to be regretted that the primary importance of the religious instruction of the young in connection with the Churches is not more generally perceived. The agriculturist would be thought most unwise who enplowed his chief energies on the heath, and the rock, and the sand, to the comparative neglect of the rich virgin soil; and yet in religion how often is this the case! The faithful minister who “would gladly spend and be spent” in his Master's service, labours, Sabbath after Sabath, on hearts rendered by the world's employments and associations barren of good, and filled with noisome weeds. Often he “toils at most in vain,” and has to cry at the end of the day, “Lord who hath believed our report.” And if his ministry is more than commonly blessed, he but obtains in
The Rev. Dr. Bennett, of London, most impressively performed the funeral service. In the evening solemn addresses were given by the Revs. G. Harris, of Ringwood; G. Jones, of Portsmouth; and Pearsal, of Andover. On the succeeding Sabbath, Dr. Bennett riveted the attention of crowded congregations to two most powerful discourses on the solemn event.
[The following lines, from
It has been long alleged that there existed a close connexion between the more ghostly spirits of the country and its distilled ones. “How do you account,” said a north country minister of the last age (the late Rev. Mr. M'Bean, of Alves,) to a sagacious old elder of his session, “for the almost total disappearance of the ghosts and fairies that used to be so common in your younger days?” “Take my word fort minister,” replied the old man, “it's a owing to the tea; when the tea cam in, the ghaists and fairies gaed out. Weel do I mind when at a’ our neebourly meetings—bridals, christenings, lykewakes and the like—we entertained one anither wi’ rich, nappy ale; and when the verra douiest o' us used to get warm i' the nappy tho’ a little confused in the head, an' weel fit to see amaist ony thing when on the moors on our way home. But the tea has put out the nappy: an’ I have remarked, that by losing the nappy we lost baith ghosts and fairies.”
Boys! Never put a foot in a public house. It is the resort of idlers, blackguards, bad fathers, and wicked children. In such a place who is safe? Never enter it. Shun it as the way to hell! Hear the fable of the rats:—
“The rats once assembled in a large cellar, to devise some method of safely getting the bait from a small steel trap which lay near, having seen numbers of their friends and relations snatched from them by its merciless jaws. After many long speeches, and the proposal of many elaborate but fruitless plans, a happy wit, atanding erect, said, ‘It is my opinion that, if with one paw we keep down the spring, we can safely take the food from the trap with the other.’ All the rats present loudly squealed assent, and slapped their tails in applause. The meeting adjourned, and the rats retired to their homes: but the devastations of the trap being by no means diminished, the rats were forced to call another ‘convention,’ The elders had just assembled, and had commenced the deliberations, when all were startled by a faint voice, and a poor rat with only three legs, limping into the ring, stood up to speak. All were instantly silent, when, stretching out the remains of his leg, he said, ‘My friends, I have tried the method you proposed, and you see the result! Now let me suggest a plan to escape the trap—
Do not touch it!
A friend of ours, while dressing a very young child, a few days ago, said, in rather an impatient tone, “You are such a lump of a shape, it is impossible to make anything fit you.” The lips of the child quivered, and looking up, it said, in a deprecating tone, “God made me.” Our friend was rebuked, and the little “lump” was kissed a dozen times—“God made me.” Had the wise men of the world pondered on a fitting answer to such a careless remark for a century, they could not have found a better than flowed naturally and spontaneously from the wounded heart of the child. “God made me, mother—it is not my fault that I am what you thus seem not to like, such a ‘little lump'”—“God made me!” Blessings on thy innocent heart, sweet child—“of such are the kingdom of heaven.”
A merchant sat at his office desk; various letters were spread before him; his whole being was absorbed in the intricacies of his business. A zealous friend of mankind entered the office. “I want to interest you a little in a new effort for the temperance cause,” said the good man. The merchant cut him off by replying, “Sir, you must excuse me, but really I'm too busy to attend to that subject now.” “But Sir, intemperance is on the increase among us,” said his friend. “It is? I'm sorry, but I'm too busy at present to do anything.” “When shall I call again, Sir?” “I cannot tell. I'm am very busy. I'm busy every day. Excuse Sir, I wish you a good morning.” Then bowing the
The Pope has just issued a letter to his subjects, which he concludes in the following terms:—“In fulfilment of our duty, as the Supreme Pontiff, we humbly and devoutly invoke the great Mother of Mercy, that, through her intercession, the whole City and State of Rome may be saved from the wrath of the Omnipotent God.” It would not be easy to carry the infatuation of error much further! God—the eternal triune God—is represented as a God of wrath; Mary, as the only Mediator, and the great source of mercy; the only refuge to which the poor old man has recourse in his distress. Can we wonder at his humiliations and sufferings, who loses sight of the fact that God is love; that the Incarnate Word is the only Mediator between God and man; and that
A gentleman in London, to whom we have been repeatedly indebted for early and important intelligence, writes us as follows:—“An accurate man, who knows the fact, tells me the Popish Establishment Bill is already prepared. Its principle, I have reason to believe, is taking from the Protestants to give the Catholics.”
Some time ago a movement was made among the Professors of the Dissenting Colleges in London, to unite their various small societies into one respectable college. A practical shape has just been given to this movement by notices having been given of an intention to apply next session for an Act of Parliament to unite the colleges of Homerton and Highbury, with power for any other college to join in the contemplated union.
The West Riding of Yorkshire has again been the field on which a great principle—not Reform or Free Trade, but Protestantism, or rather Evangelism—has been contended for. The avowed intention of the present Government to endow Popery in Ireland, and the unequivocal desires that the leading men of both the great parties in the state have repeatedly shown, to go to Rome for help in their difficulties with the Irish, have roused up to great activity the protestant feeling of the Empire, but not so much the political as the evangelical protestantism of the country. At almost every recent election the strength of parties has been tried on this question.
The death of the Earl of Carlisle, and the elevation of his son, Lord Morpeth, to the peerage, caused
In watching the progress of events, nothing appears more evident, than that religion, true and false, is becoming every year more earnest, and a more important and tangible element in society—that the party or statesman, who overlooks it, is counting without his host—and that the church or the christian, that is indifferent, will soon disappear from the contest. Constituencies are becoming more and more alive to the importance of securing “good men,” as much as “good measures.” They are becoming more and more convinced of the value of sound religious principles and high moral character —and that these qualities, so generally prized in domestic servants, are still more valuable in the servants of the state. Other things being equal, the best men will always make the best patriots.
No event that has occurred for a considerable time has excited so much interest among all denominations of Christians as the secession from the English Establishment of the
On Sabbath the 3rd of December, Mr. Noel preached his farewell sermons to his congregation. As was to be expected, the chapel was crowded to excess during both the morning and evening services. At the close of one of his discourses the rev. gentleman addressed the following very striking remarks to those whom curiosity might have brought that day, and said, “What do you come here to see? You come here to see the separation of a pastor and his flock, between a minister and his people, who have loved one another, and been long united. Have you asked yourselves why they are to be separated? There is but one answer—it is because there is such a thing as truth; because truth is supreme; because we owe to it an undivided homage and allegiance. It is because there is such a thing as conscience, which sits in judgment on truth, and, therefore, pronounces what we are to do in accordance with truth. It is this which has produced separation between those who have long loved one another and acted together; and, if you live in the world capable of discerning the truth, but without consciences to embrace it, having come here this day to see the spectacle of a separation, grievious ou many accounts, which conscience has enforced, go back, I beg of you, to your homes, and ask yourselves, ought you not to be men of conscience, soldiers of truth, and righteous servants of the Most High?”
Before the end of the month Mr. Noel's reasons for seceeding were published, in the form of an “Essay on the Union of Church and State,” being an octavo volume of 600 pages. Its publication has produced an immense sensation. It has furnished occasion for a vast display of excited feelings on all sides.
The Watchman says:—
This gentleman's book has come down, like a tornado upon our Record tells us, that it is compacted of “one enormous fallacy;” and if an irreligious judge may be thought the most impartial, here is the estimate of a writer who may obviously lay claim to that character:—
“Mr Noel is the
We give this paragraph form, the Daily News, without mutilation; because it is just what the Record took care to leave out in quoting the judgement of the London liberal press upon Mr. Noel. It displayed too openly the animus of the writer as a religious critic; it sneered too daringly at the doctrine of justification by faith; and (without considering the injustice done to
Mr. Noels's book is written under the influence of warm and fresh feeling, and consequently in a spirited and telling style. Its illustrations, and some of its statistics, are new and modern; but the argumentation, as we last week stated, can seldom partake of the same characteristics; and the mere controversy is not greatly furthered. The question then is, how has it come to arouse such excited feeling on both sides, till all the welkin resounds with belligerents? Much must, undoutedly, be attributed to Mr. Noel's talents, piety, and eminent standing in the Church, and to the influence which he wielded within, and especially without, her pale. But more, probably, is due to the singularity of his position. Here is an ordained son of the Anglican Church who, having retired from her ranks, on this vital quarrel, has raised the hand, which had distributed the sacred elements to one fold of her flock, against her organisation and her national supremacy.
The British Banner says:—
The
The Church and State Gazette says:—
To Republicans, to Dissenters, to Non-conformists of every shape, colour, and denomination, this book will impart a species of frantic gladness. The word to use it, as a means of assailing the Constitution as in Church and State established, has already been given in the enemy's quarters. The Anti-Church-and-Throne agitators have been already recommended to employ it as an engine of offence against our sacred and social institutions by their most rabid organ—a journal for ever execrable.”
The Non-Conformist says:—
All the circumstances connected with its publication serve to enhance its interest and value. The writer is well known to fame. His aristocratic descent—his position for a quarter of a century as a clergyman of the Establishment—his unquestioned and eminent piety—his rare candour—his gentleness of temper—his eatholicity of spirit, and his devotednens to all the high ends of his calling, have always secured for the effusions of his pen a large amount of public attention. From that elevated post which he had so long occupied with unblemished and growing reputation, we have seen him voluntarily descend, in simple obedience to the dictates of his conscience, renounce his connexion with the Establishment, and retire, for a season, into the seclusion of private life. There cannot be a doubt that such a step has cost such a man many a pang. He must have parted with much that he loved —he must have looked forward to much which he would have wished to avoid—and the noiseless, modest, single-hearted mode in which he has made so great a sacrifice must have cut him off from many of those supports which, in similar cases, the Old Adam within us is glad to enjoy. The convictions which have impelled him, therefore, must needs be deep and powerful. What are they? Whence do they spring? By what views, arguments, modes of reasoning, intellectual and spiritual tendencies, are they produced? To these questions the book before us supplies a copious answer.
Different readers and different parties have formed, and will form, different opinions respecting the merits of the question, the force of the writer's argumentation, and the prudence of the step that Mr. Noel has taken. We think, however, that there can be only one opinion among all christians at least, of the truly catholic spirit in which the book is written. Let the following extracts from the Preface and conclusion serve as specimens:—
“Still more anxious am I to do justice to my beloved and honoured brethren, the evangelical members of the establishment.— Having acted with them for many years, I can speak of their principles with confidence, Numbers of them, whose names I should rejoice to mention here with honour, are as sincere in adhering to the Establishment as I wish to be in quitting it. Of many of them I am convinced that they surpass me in devotedness to Christ, worthy successors of Romaine and John Venn, of Newton, Cecil, and Thomas Scott, of Robinson, and of Simeon. I hope that, remaining conscientiously in the Establishment, they will have the respect and affection of all good men. May they enjoy increasing comfort and usefulness to the end of their ministry!—While I condemn a State prelacy freely, I honour each pious prelate: while I mourn the relation of godly pastors to the State, I no less rejoice in their godliness.
Since many will hold back from even an examination of truths which entail momentous consequences to themselves, each disciple of Christ who ascertains the separation of the Churches from the State to be his Master's will, must count it an honour to serve him singly, if need be, in this conflict. Great events in history have waited on the actions of a few intrepid men. Hampden by his resolute resistance to an act of tyranny, awoke in his countrymen the spirit which secured our liberties. The gallantry of Clive saved our Indian empire. Luther long thought and laboured almost alone. The extensive revival of the last century was owing, under God, to Wesley and Whitfieeld, with very few companions. Let each member of the Establishment, therefore, who comprehends this duty, determine that he will, without waiting for the decision of others, do his utmost in the name of Christ to secure the freedom of the Anglican Churches from the shackles of the State. Members of congregations, who already maintain your ministers in connection with the Union, by which your own functions are abandoned and your own sacred rights, by declaring that you will be free. A few such instances in London, Manchester, Liverpool, Leeds, and Birmingham, would awaken the whole nation to their duty.
With greater confidence I address my brethren of the Free Churches. There should be no longer disunion or sloth. Independents and Baptists, Wesleyans, and members of the Free Church of Scotland, let us all, with united voices, from Caithness to Cornwall, claim, in the name of Christ, the Christian liberty of the British Churches; and this generation may yet see accomplished a second Reformation more spiritual and not less extensive than the first.
Above all, let us take care to fulfil this duty in a Christian spirit. No religious cause requires irreligious means for its advancement. Let us disgrace ourselves by no railing, condemn all personal invective, and be guilty of no exaggeration, for these are the weapons of the weak and unprincipled; but uniting with all those who love the Redeemer, let us recognise with gratitude every work of the Spirit within the Establishment as well as without it. And
On Wednesday, Dec. 27, a meeting very numerously attenched, was held in the large rooms,
The Rev. E. Bickersteth moved the first resolution:—
“That the Report of the adjudicators, affords a very gratifying view of the results of the attempt which had been made to call forth the energies and exertions of the labouring classes in defence of their Sabbath rights and privileges; and that these results are evidences the most hopeful for promoting the better observance of the Lord's day than have yet been made.”
In the course of his remarks, the Rev. gentleman said, that he attributed the freedom from anarchy which this country enjoyed, as compared with the nations of the Continent, to the better observance on the part of the people of the Lord's day. The Government were now the only licensed traders in the country on the Lord's day. It was true that the money order business of the Post Office had been given up, but they wanted a Post Office Sabbath throughout the whole world.
The Rev. A. Thomson, B.A., of Edinburgh, on seconding the Resolution, said, I learn from my excellent friend, who has read the Report, that among the competitors for prizes, no fewer than 800 out of the total number of 1045, who have competed, have been Englishmen; and thus from England, and from workingmen of English birth, has started forth an eloquent claim for the observance of the Sabbath day as at once Heaven's gift and Englishmen's right. The Scottish Sabbath! You might as well call the Bible the Scottish Bible, or the Sun the Scottish Sun, as the Sabbath the Scottish Sabbath. The Sabbath is of all times and of all climes; it is a thing for all ages and conditions of men; it is like
Dr. Cunningham, of Edinburgh, in a long and eloquent speech moved the second resolution.
The Rev. J. A. James seconded the resolution, which was carried unanimously. He believed that the Sabbath was the main prop of Christianity in every country. He believed that no other country in the world could have produced the same amount of religious mind. This was the result of their Sunday-school teaching, of their Tract and Bible Societies. Those were the true friends of the working classes, who endeavoured to preserve the Sabbath for them, and they were their traitors and destroyers who would take away from them, under any pretext whatever, the Lord's day.
Whatever may be the views or fears of some, there is certainly more intelligence, more education, and more piety among the working classes, than we had been accustomed to suppose. There is another fact, that neither intellect nor religion are sectarian, that both the intellect and piety refuse denominational distinctions, refuse to be called church of England, Methodist or Dissenting. In these papers there are writers of all denominations. As twenty of them belong to Birmingham, I know something of their circumstances also. Only think of a lad crying “Hot rolls,” before breakfast, and earning a few shillings a week in that occupation, then laying down, his basket, eating one of his unsold wares for his breakfast, and then sitting down to write an Essay on the Sabbath, a delightful novelty indeed!
A prayer was then offered up by the Rev. Dr. Steane, after which the Rev. J. Jordan announced that the first prize of £25 was awarded to John Allan Quinton, compositor, of Ipswich; the second to John Younge, shoemaker, of St. Boswell's, Roxburgshire; the third to David Farquhar, mechanic, of Dundee. Amongst the successful £5 prizemen were two or three labourers and an old sailor, who was at present in the Union Work House, Cambridge.
In delivering
His Lordship said that this was essentially a movement for limiting the hours of labour. He had heard doubts thrown out whether these essays were the productions of the working classes. He had now, for the last eighteen years, been brought into such close contact—he might say in such close intimacy—with many
Congress At Brussells.—Deputation to Lord John Russell.
On the 20th and 21st of September, a Congress of delegates from various parts of Europe and America, assembled at Brussells for the purpose of discussing and developing some rational practices and efficient substitute for war, in the settlements of disputes between nations. At the last sitting of that conference, it was resolved that the bureau should be charged with the preparation, first, of an address to the governments of Christendom, and, second, an address to the people of Europe and America. In carrying out this object, a special deputation waited upon
M. Visschers read the address in French, to which his lordship listened with extreme attention, occasionally interpolating an observation.
Mr. Elihu Burritt stated to his lordship the efforts that were being made by the friends of peace in the United States to indoctrinate the public mind with peace sentiments, and the policy of kindness and friendship, which were gradually but surely increasing in intensity towards the parent country.
Lord J. Russell, who received the deputation with his usual courtesy, expressed the deep interest which he, in common with every member of the British government, felt in the preservation of peace, and his ready belief that such meetings as those recently held at Brussells might be well calculated to produce a temper of moderation and kindness amongst the various nations of the world. His lordship then adverted at considerable length to the several propositions adopted by the Congress, entering into certain of them with great energy. Whilst to the full extent he admitted to the desirability of universal peace, his lordship appeared to doubt whither, in the present circumstances of nations, and whilst men's
The deputation then withdrew, much gratified with the character of the interview.
The public meeting to receive the President and Vice-Presidents of the late Congress at Brussells, and to hear a report of the proceedings at that Congress, was held on Tuesday night, in the great room,
The Chair was taken at six o'clock by C. Hindley, Esq., M.P.
The Chairman said, the objects of the Society by which this meeting was convened were based on the scriptural principle “Peace on earth and good will to men.” Let those laugh who would, he was quite certain this principle would prevail; and, while the laughers and scoffers would hereafter be in derision, the friends of peace would be triumphant. They were now assembled to receive the President and Vice-Presidents of the Brussells Congress, and to hear from them a report of its proceedings. Before those gentlemen addressed them, however, Mr. Scoble would give the meeting some information as to the arrangements and proceedings of the Congress.
Mr. Scoble said that, in complying with the request of the chairman, he would not dwell on the various preliminary arrangements which were made previously to the Brussels Congress. The original intention had been to hold the Congress at Paris, but circumstances to which it was unnecessary for him further to allude prevented that intention from being carried out. An application was then made to the Belgian Government to allow the Congress to be held in Brussels. The reply of the Belgian Minister was, “It is written in the constitution of Belgium that public meetings are open not only to its citizens but to foreigners;” and the Belgian Government afforded every facility in their power to promote the comfort and convenience of the members of the Congress. There were present at the Congress 130 gentlemen from England, who were accompanied by about 40 English ladies; and 170 gentlemen from Belgium, France, Germany, and Italy. The Congress sat for two days, and held four sittings, at which resolutions were, with one or two exceptions, unanimously adopted.
Mr. Elihu Burritt said.—“There seems to be a sentiment abroad, a latent thought permeating slowly the minds of the most depressed of the world's population—a thought that whispers its bright promise in the ears of the dejected labourer, and sometimes even giving to the slave a song in the burning hours of his unrequited toil—a thought that was helping the millions of the poor to bear the pressure of their poverty, and even to sing beneath its burden —“there's a good time coming.” And while this is the hope of the masses of the people, there is in every
The next Congress is to be held in Paris in August 1849.
The seemingly kind offer of convict labour to this colony has been viewed by almost every one as a
The public have already heard or seen the sentiments and arguments of almost every class, with the exception of the Magistrates. We are happy to present our readers with the following official letter, a copy of which has been kindly forwarded to us by the writer, containing the deliberate opinion of the Father of the Bench. He rests his objections as will be seen on the inutility and inexpediency of the measure. As teachers and guardians of religion and morality, it is on the dangers to these that we principally rest our opposition. But as the Apostle Paul, to secure his personal safety and the free coarse of the Gospal, claimed his privileges as a Roman citizen argumentum ad hominem, and employ that mode of reasoning by which they are most easily moved: and having two strings to our bow, draw the one that carries the arrow of conviction farthest in that direction.
But while we memorialize the Colonial Office, let us not forget to send petitions, earnest, frequent, and full of faith to Him who holds the hearts of princes in his hand, and turns them like the rivulets of water whithersoever he pleaseth, that he may avert this dreaded evil:—
( Copy.)Sir,—It was only upon my return from a prolonged tour on the coast, that I received your circular letter, dated 10th April last, upon the subject of introducing “Exiles” into this colony, and upon which you request my sentiments.
Considering that the moral evils which have resulted from the transportation system in the neighbouring colonies, are well known to
Earl Grey , I need not, in this place, consider the question under that light. The suggestion of the noble lord has no doubt originated in an impression that to attain a competency of labourers, the settlers would be disposed to overlook the degradation of their adopted country, which would inevitably result were it made a receptacle for “Exiles,” and, in effect, a Penal Settlement.Living in the midst of the chief, and nearly the only agricultural district of the Principal Settlement, or Port Nicholson, I have been at some pains to learn the unbiassed sentiments of those around me upon this subject. Had I found any diversity of opinion thereon, I should have at once called a public meeting
of the Hutt settlers. As yet, however, I have not met with a single individual whose opinions were not decidedly hostile to the project. Their sentiments, in short, are quite in unison with those expressed at a late public meeting of the inhabitants of Wellington; where, as I am informed, not a single voice was raised in approval. In regard to my own opinions on the subject which you request I will express, I shall now briefly state them under two heads. Istly. The general inexpediency of the measure in regard to New Zealand. and, 2ndly. Its inutility under the present circumstances of the colony.
Firstly, Never having had a personal opportunity of seeing the working of the transportation system in Penal Settlements, I can only form my judgment thereon from other sources of information. But when I read that its effects have driven hundreds of respectable families from Tasmania to Port Phillip and South Australia, and that even in New South Wales, where this system had so long existed,—and where its advantages and disadvantages must be so well known—the colonists are holding public meetings in all the chief towns, deprecating its renewal,—I can come to no other conclusion than this, that the introduction of the Convict System into these Islands, would produce the same consequences, as it has in all other places. Our population, at present, is perhaps more free from crime and immorality than any other equivalent portion in her Majesty's dominions. There are now, very nearly, one thousand souls living in the Hutt district, and yet, although the Magistrates sit but once a fortnight, it rarely happens there are more than three cases brought before them,— sometimes there is but one, and frequently
none. This remarkable paucity of crime mainly results from the absence of poverty and want, and from the general knowledge which the settlers possess of each other. They all feel the value of character, and all are doing well, who are industrious. The chief incentatives to crime do not therefore exist. But ifconvicted felons, (for all who are not politicalexiles must come under this title,) are once introduced into such a community, the social state, in all its ramifications, must of necessity be altered. Like a deleterious drug infused into a wholesome beverage, the whole becomes adulterated,—if not poisoned. Our police establishment must be enormously augmented, and our dwellings, now generally left all night without bolt, bar, or shutter, must be secured with all that care so necessary to be observed in England.2. It appears to me, also, that the introduction of these “Exiles” would be most unjust, and would certainly be most injurious to the natives. We are bound, I conceive, to watch over and improve their moral condition, even still more than over that of our own people, inasmuch as they are, in many things, but children. Honesty is one of their national characteristics; and having taken from them so much, we should at least foster and encourage in them this virtue. But as evil example is always more followed than good, the sudden influx of felons would be the most effectual means that could be employed for counteracting all that the Ministers of the Gospel have laboured to teach.
3. The introduction of “Exiles” as an addition to our labouring population, appears to me not only pernicious but needless; and this for the following reasons—
1st. Because the profits on agriculture, unlike the results in neighbouring colonies, are so low that they will only remunerate the manual labourer. Hence, as large farms no longer exist, hired labourers are in little demand. The natives now compete with us in rearing grain; and can sell it at a price, which to us would bring a heavy loss. Who then are to employ these exiles; Certainly not the small farmers, having but 10 or 15 acres; and as for the flock-masters, their
runsare so limited, and their operations so crippled (in comparison to what exists in Australia,) that not more that a dozen, perhaps, could find employment in this line.Still, it must be confessed, that the want of good labourers is felt. But to supply the limited addition which we require, under the existing circumstances of the colony, two unexpected sources of relief have arisen on the spot, which, as they could not be known to
Earl Grey , I shall here beg to explain. One of these arises from the great number of soldiers who have, and who are now purchasing, their discharge, for the sole object of settling among us. And so prevalent is this feeling, that it is thought one-fourth of the military now stationed here, will avail themselves of this power in the next three years. A more valuable class of settlers than these cannot be named.Secondly, The construction of the public roads, which has now been suspended, and upon which hundreds of natives have been employed, has been a most beneficial school to them for European labour. It has turned them into such habits of order, regularity, and perseverance, in their daily work, as to render them perfectly qualified to assist us in nearly all our agricultural operations. The beneficial effects of all this discipline need not here be enlarged upon, they are so great, both to the natives themselves, and to the colony at large, that I feel perfectly convinced it will be the soundest policy, not only to foster these habits, but to avoid any measures, such as that contemplated, which would so obviously and so fatally counteract them.
I have the honor to be, &c., &c., &., , F. R. S.William Swainson To the Hon. the Colonial Secretary, Wellington.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
Collateral Proof—From Science.
The doctrine of the Resurrection is one purely of revealed religion. Our belief of it rests solely on Scripture proof. This proof, as we showed in our last number, is clear and abundant. We find it in express declarations—in the unvarying belief of the Church—in recorded facts—and above and beyond all, in the clearly established fact of Christ's resurrection, and the circumstances connected with that event. Science gives no direct proof of this doctrine; such is not needed; but since it can be shown that the ascertained facts of Science do not contradict this doctrine, an important point, indeed all that is necessary, has been established; the materials have been removed, that our ignorance might work up into doubts or objections.
Science teaches us that the resurrection is not impossible; it teaches us that matter is never annihilated; that it may change its form; be solid, liquid, or exist as vapour, but it is never destroyed. Geology, for example, furnishes us with proofs of matter undergoing many changes, of some of it existing ages
Science assures us, that the matter composing the body of Abel, the first of our race who was committed to the earth, though possibly so thoroughly decomposed, that no human eye could detect a single particle of it, is still in as complete and perfect preservation, as when he offered the firstlings of his flock upon the altar, or fell a lifeless corpse beneath, the murderous blows of his unnatural brother.
Science assures us, with all the certainty of demonstration, that our bodies may be burnt to ashes,—those ashes may be strewed on the waters,—they may mingle with the earth, moulder in the grave, or float like vapour in the air,—they may be swallowed by fishes, devoured by wild beasts, or eaten by cannibals—the matter of our bodies may mingle with other matter in endless combinations, yet, like all other matter, it must remain undestructible.—Science thus far gives sensible support to our faith, by showing that the resurrection of the body is neither impossible nor absurd.
Science shows us further, that matter may be scattered and seemingly lost and yet be again collected,—may be decomposed and yet restored to its original form. Let the minutest steel filings be mingled among sand, let a magnet be drawn through the sand, and the scattered particles of the steel will be collected around it. Let a piece of solid camphor be put into a glass containing spirits of wine or alcohol, the camphor will be dissolved and the spirits of wine will be as transparent as ever; let water be added, it will unite with the alcohol, and the camphor will fall to the bottom, the most of it being restored. Let a piece of gold be put among compound acid, and it will be dissolved; let a test be added, and the gold will be restored. Let the Galvanic current be applied to a solution of copper, it will re-assemble the particles and make them again into a solid plate. Let fresh or decayed vegetables be buried in the earth, let them remain till they are decomposed and incorporated with the surrounding mould; let a seed of the same kind be planted above them, and in a few weeks or months, as the case may be, the vital principle in the seed will collect around it a portion at least of the decomposed matter, and thus the same matter will spring up again in the same forms of living beauty, delighting the eye with their lovely colours, and filling the air with their fragrant sweets. Science thus goes a step further in giving sensible support to our faith, by showing us that, as mind can and does act upon matter, there is nothing improbable in the soul acting with the same influence, in attracting the scattered, or restoring the decomposed particles of the body, as that exerted by the magnet on the steel filings,— the water on the dissolved invisible camphor,—the test on the apparently lost gold—the Galvanic current on the solution of copper,—or the seed on the vegetables that have undergone decomposition. This is no positive proof, but it obviates some objections, and shows that the doetrine is not improbable.
Science teaches us further that change and progression are the order of nature. The butterfly is at first an egg; in its next stage it is transformed into a rough crawling caterpillar; by and by it throws of its caterpillar skin, languishes, refuses to eat, sinks into a state of torpor, and lies entombed as a chrysalis, its third state; in six or eight months it bursts its prison, and comes forth a gay, gilded butterfly, dressed in richer drapery than the monarchs of the east, and flying from flower to flower in a state of high enjoyment and delight. How sudden and surprising the change! The one day a chrysalis, in a state of deadness, obscurity, and meanness; the next a butterfly, spreading its glittering wings to the sun, and expatiating in another sphere of existence. The change in the resurrection may not be greater in proportion than this. What astonishing changes does man himself undergo in his short but eventful life! In his embryotic state possessed of only vegetable life; a piece of organized matter in a state of growth. In the first stages of infancy possessed simply of animal life, perception and the power of locomotion; next follow intellectual and moral life; the exercise of reason and reflection; the power of acquiring and communicating knowledge; the feelings of love and hatred, hope and fear; the sense of right and wrong, and the developement of all the secret but powerful springs of human action. What an astonishing progress is made, what amazing changes are undergone, what a marvellous developement of physical, intellectual, and moral power is witnessed during the first twenty years of a human being's existence! Need the idea of the resurrection surprise us after what we have seen? But it is objected that we have never seen a dead body restored to life,—that the great object of nature is to preserve the species by constant reproduction, while the individuals are destroyed, buried, and forgotten amid the constant wreck of matter. This is asking a kind of proof which, in the very nature of things, the subject is incapable of affording. The Resurrection is
It is further objected, that as many have been eaten by cannibals, and the matter of their body gone to constitute a part of the body of the cannibal,—that as many have been eaten by fishes or wild beasts, and these in some instances been eaten by men, the same matter may have been a constituent part of two, ten or twenty human bodies. The Sadducean question is then asked, “In the resurrection to which of the two, ten, or twenty bodies, shall this portion of matter belong; for at one time or other it formed a constituent part of all of these bodies?” We answer such, You err not knowing Science, any more than Scripture. Science, yea common sense, teaches us, that neither the same For a full, philosophical disquisition on this subject see particles of matter, nor the same quantity of matter is necessary to constitute bodily identity. We have not the same particles of Drew on the Resurrection.
Rejoice, O Saint, over Death. You will at the last day receive a body; the same body you have now; but immortal, that shall die no more; perfect and without defects; strong and vigorous, “raised in
Tremble, O Sinner, you also shall have a body, your own body; it will be immortal; but you will rise last, rise reluctantly, calling on the hills to fall on you; you will rise to shame and everlasting contempt, and have a part in the resurrection of damnation.
Viewed in connection with the resurrection, the body is of vastly greater importance than many Christians suppose, and instead of being spoken of with disparagement, it ought to be appreciated, honoured, and carefully consecrated to the service of him who is “the Resurrection and the life.”
“In dwellings of the righteous
Is heard the melody
Of joy and health.”—Psalm cxviii, 15.
The Psalmist seems to mark the religious man's door with this inscription. The singing of David's Psalms made up a great part of the devotions of the primitive Christians in the public assemblies, and privately in their families. What a pity is it that family religion should be so much neglected in this age? How beautiful is it for a family to join in the acts of divine worship; the master leading the devotion, and singing the praises of God, and the servants heightening the harmony, and the children, like birds, sweetening the whole with their more shrill voice! A man of God used to say, “This is the way to hold forth godliness, like Rahab's scarlet thread” to such as pass by our windows! And he further adds, “They do well who pray morning and evening in their families; but they do better who pray and read the scriptures; but they do best of all who pray and read and sing psalms.” It was the uniform practice among the members of the Reformed
Math. xxvi, 36, 28,—This is my body,—This is my blood.
The following remarks are slightly abridged from “Horne's Introduction to the critical Study of the Scriptures.”
The following are rules of interpretation that ought constantly to be kept in mind.—An obscure, doubtful, or figurative text must never be interpreted in such a sense as to make it contradict a plain one. The literal meaning of words is to be given up, if that meaning involve an impossibility, or be repugnant to natural reason. Whatever is repugnant to natural reason cannot be the true meaning of the Scriptures; for God is the original of natural truth as well as of that which comes by particular revelation. No proposition therefore, which is repugnant to the fundamental principles of reason, can be the sense of any part of the word of God; hence the words of Christ,—This is my body, and This is my blood, are not to be understood in that sense, which makes for the doctrine of transubstantiation, or, of that doctrine is false. Yet it is upon a forced and literal construction of our Lord's declaration, that the Romish Church has, ever since the thirteenth century, erected and maintained the doctrine of transubstantiation:—a doctrine which is manifestly “repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.” Their sense cannot be the true one; because it is contrary to the express declaration of the New Testament history, from which it is evident that our Lord is ascended into heaven, where he is to continue “till the time of the restitution of all things;”—that is, till his second coming to judgment. How then can his body be in ten thousand several places on earth at the same time? If this doctrine be true, it will follow that our Saviour, when he instituted the sacrament of the Lord's Supper, did actually eat his own flesh and drink his own blood; a conclusion this, so obviously contradictory both to reason and Scripture, that it is astonishing how any sensible and religious man can credit such a tenet. In fact, if the words—This is my body—must be literally understood, why are not other words of a similar import also to be taken literally?. In which case Jesus Christ must be a vine, a door, and a rock; for so he is expressly termed, John x, 9, xv, 1, and 1 Cor. x, 4. And in the other part of the sacrament, the cup must be transubstantianted, not into the blood of Christ, but into the New Testament; for he said,—This cup is the New Testament, or Covenant, (Luke xxii, 20,) that is, the representation or memorial of it. Further, as the words—This is my body, and This is my blood—were spoken BEFORE Christ's body was broken upon the cross, and BEFORE his blood was shed, he could not pronounce them with the figuratively, agreeably to the well known metonymy, common in all languages, but peculiar to the Hebrew, (the impression of which the Greek here naturally takes,) in which the sign is put for the thing signified. The Hebrews, having no particular word denoting to represent, supply its place by the verb to be. Thus in Gen. xl, 12, the three branches are three days, and in v, 19, the three baskets are three days; in xli, 26, the seven good kine are seven years, and the seven good ears are seven years; and in Ezek. xxxvii, 11, the dry bones are the whole house of Israel. The same metonymy exists in the service for the celebration of the Passover among the modern Jews, in which the master of the family and all the guests take hold of the dish containing the unleavened bread, which he had previously broken, and say,—“Lo! this is the bread of affliction, which all our ancestors ate in the land of Egypt.” The same phraseology is of frequent occurrence in the New Testament. Thus, in Math, xiii, 38, 39, The field IS [represents] the world; the good seed IS [represents] the children of the Kingdom; the tares ARE [represent] the children of the wicked one; the enemy IS [represents] the devil; the harvest IS [represents] the end of the world; the reapers ARE [represent] the angels. And in 1 Cor., x, 4, the rock WAS [represented] Christ. Similar expressions occur This is my body, &c.—must be abandoned, and with it necessarily falls the modern Romish tenet of transubstantiation.
Mr. M'Gavin in his “Protestant,” tells a pleasant and not unappropriate story which illustrates the above subject:—
“A Protestant lady entered into the matrimonial state with a Roman Catholic gentleman, on condition he should never use any attempts to induce her to embrace his religion. He employed the Romish priest, however, who often visited the family, to use his in. fluence to instil his notions into her mind; but she remained unmoved, particularly on the doctrine of transubstantiation. At length the husband fell ill, and during his affliction was recommended by the priest to receive the Holy Sacrament. The wife was requested to prepare the bread and wine for the solemnity; she did so, and on presenting them to the priest, said,—“This, sir, you wish me to understand, will be changed into the real body and blood of Christ, after you have consecrated them.” “Most certainly,” he replied. “Then, sir,” she rejoined, “it will not be possible for them to do any harm to the worthy partakers; for says our Lord, ‘my flesh is meat indeed, and my blood is drink indeed,’ and ‘he that eateth me shall live by me.” “Assuredly,” answered the priest, “they can do no harm to the worthy receiver, but must communicate good.” The ceremony was proceeded in, and the bread and wine were consecrated; the priest was about to take and eat the bread; but the lady begged pardon for interrupting him, and said,—“I mixed a little arsenic with the bread, sir, but as it is now changed into the real body of Christ it cannot of course do
you any harm.” The faith of the priest was not strong enough to induce him to eat it. Confused, ashamed, and irritated, he left the house, and never more ventured to enforce on the lady the absurd dootrine of transubstantiation.” Whether this anecdote be “literally true” says Mr. M'Gavin, is of little importance to the argument. It may be said very fairly to put any Papist to the test as to his belief of transnbstantiation. If the priest's pronouncing the words of consecration should have the power of expelling the arsenic, as well as the flour and water, from the consecrated water, I will acknowledge a miracle.
The parent who would “train up a child in the way he should go,” must go in the way in which he would bring up the child.
President Of Princetown College, New Jersey, United States.
The following brief sketch of the life of President
Jonathan Edwards was born on the 5th of October, 1703, at Windsor, on the banks of the Connecticut. His father, the Rev. Timothy Edwards, was minister of that place about 60 years. He died in 1758, in the 89th year of his age, not two months before this his only son. He was a man of great piety and usefulness. He married Esther Stoddard, daughter of the reverend and celebrated Solomon Stoddard, of Northampton. They lived together in the married state above 63 years. Mrs. Edwards survived her husband 12 years, she died in 1770, in the 99th year of her age, and retained her mental faculties until the close of her life. In strength of character she resembled her father, and like him she left behind her, in the place where she resided for 76 years, that “good name which is better than precious ointment.” She received a superior education in Boston, was tall, dignified, and commanding in her appearance, affable and gentle in her manners, and was regarded as surpassing her husband in native vigor of understanding. She was possessed of remarkable judgment and prudence, of an exact sense of propriety, of extensive information, of a thorough knowledge of the Scriptures and theology, and of singular conscientiousness, piety, and excellence of character. In her latter years she was regarded with a respect bordering on veneration. Such was the mother of Jonathan Edwards. His father was regarded as a man of more than usual learning. He was well aequainted with Hebrew literature, and was particularly distinguished for his accurate knowledge of the Greek and Roman classics. He was for that period unusually liberal and enlightened with regard to the education of his children; preparing not only his son but each of his ten daughters so as to be fit for College. When his daughters were of the proper age he sent them to Boston to finish their education. Both he and Mrs. Edwards were exemplary in the care of their religious instructions; and as the reward of their parental fidelity, were permitted to see the fruits of piety in them all during their youth.
Religious Impressions.—From the highly spiritual and intellectual attainments of his parents, it might naturally be expected that his early education would be attended with no common advantages; this was the fact. They constantly and fervently commended him to God, and manifested equal diligence in training bim up for God. Prayer excited to exertion, and exertion again was encouraged by prayer. Their prayers were not forgotten, and their efforts did not remain without effect. In the progress of childhood, he was in several instances, the subject of strong religious impressions. This was particularly true some years before he went to college, during a powerful revival of religion in his father's congregation. He, and two other lads of his own age, who had the same feelings as himself, erected a booth in a very retired spot in a swamp, for an oratory; and resorted to it regularly for social prayer. He was obviously the subject of a saving change at a very early age.
His views and feelings during childhood and youth are best stated in his own words. “Not long after I first began to experience these things,” he says, “I gave an account to my father of some things that had passed in my mind; I was pretty much affected by the discourse we had together; and when the discourse was ended I walked abroad alone, in a solitary place in my father's pasture, for contemplation. As I was walking there and looking upon the sky and clouds, there came into my mind so sweet a sense of the glorious majesty and grace of God, as I know not how to express. I seemed to see them both in a sweet conjunction; majesty and meekness joined together. It was a sweet, and gentle, and holy majesty: and also a majestic meekness; an awful sweetness; a high, and great, and holy gentleness. After this my sense of divine things increased and became more and more lively, and had more of that inward sweetness. The appearance of every thing was altered. Scarce any thing among all the works of nature, was so sweet to me as thunder and lightning; formerly nothing had been so terrible to me. Before, I used to be uncommonly terrified with thunder, and to be struck with terror when I saw a thunder storm rising; but now, on the contrary, it rejoiced me.—I felt God, if I may so speak, at the first appearance of a thunder storm; and used to take the opportunity, at such times, to fix myself in order to view the clouds, and see the lightning play, and hear the majestic and awful voice of God's thunders, which oftentimes was exceedingly entertaining, leading me to sweet contemplations of my great and glorious God.
“I felt then great satisfaction as to my good estate; but that did not content me. I had vehement longings of soul after God and Christ, and after more holiness, wherewith my heart seemed to be full and ready to break. I often felt a mourning and a lamenting in my heart, that I had not turned to God sooner, that I might have had more time to grow in grace. I felt a burning desire to be, in every thing, a complete christian. It was my be more holy, and live. more holily, and more becoming a child of God and a disciple of Christ. The heaven I desired was a heaven of holiness; to be with God, and to spend my eternity in divine love and holy communion with Christ.
“On January 12, 1723, I made a solemn dedication of myself to God, and wrote it down; giving myself, and all I had to God; so be for the future in no respect my own; and to act as one who had no right to myself, in any respect. And solemnly vowed to take God for my whole portion and felicity.”
Thus deep, decided, and powerful were the operations of divine grace upon the mind of this youthful servant of Christ. Personal examination seems to have been considered by him as a pleasing, as well as a momentous exercise. It was in these early years of his life, and under the closest application to reading, study, and prayer, that those correct views were formed, which afterwards expanded into his “Treatise on Religious Affections.”
The same parental kindness and wisdom, which under God guided the mind of
At the age of 13 he entered Yale College in New Haven.—While a member of College he was distinguished for the uniform sobriety and correctness of his behaviour, for diligent application to his studies, and for rapid and thorough attainments in learning. Even while a boy, he began to study with his pen in his hand, not for the purpose of copying off the thoughts of others, but for the purpose of writing down and preserving the thoughts suggested to his own mind from the course of study he was pursuing.
At the age of 19 he was licensed to preach the Gospel. When 20 he took the degree of Master of Arts and was elected a tutor in the College. The duties of this office he discharged for upwards of two years with great success. In 1727, in his 26th year, he was ordained as a minister of the Gospel, and placed over the Church and congregation of Northampton, as a colleague to his maternal grandfather, the Rev. S. Stoddard. A few months after his ordination
The revival of 1735 was undoubtedly one of the most remarkable events of the kind, that has occurred since the canon of the New Testament was finished. It was so on account of its universality; no class, nor age, nor description was exempt. Upwards of fifty persons above forty years of age, and ten above ninety, near thirty between ten and fourteen, and one of four, became, in the view of
It was after this that
The first ground of this controversy was his attempting to suppress some immoralities that had appeared among several of the young people. But the ostensible and principal ground that led to the separation, was the difference of sentiment, that arose between him and the majority of the congregation, about the terms of admission to the sacrament. His predecessor, Mr. Stoddard, in the latter part of his ministry, had adopted the view, that the Lord's Supper is a converting ordinance, and that, consequently, it ought to be administered indiseriminafely to all. This view, converting, but sealing ordinances, and that the ground of admission to the Lord's table, ought to be visible saintship; a competent knowledge of divine truth, a professed subjection to Christ, and a conduct such as, in the judgment of christian charity, will prove the profession sincere. He published a treatise on the Qualifications for Communion, and the churches of both Britain and America have long since pronounced his sentiments to be sound and scriptural.
He was afterwards settled in Stockbridge, a frontier village, where he had charge of an English congregation, and superintended a mission among the Indians. He preached to the Indians every Sabbath by means of an interpreter. Satan had in this instance overshot his mark; for it was during the seven years he laboured in this secluded village, that, in the full maturity of his mental powers, and rich in spiritual experience, he found leasure to prepare for the press those profound and elaborate works, on which his reputatation as a theologian and a philosopher rests, and by which “he being dead yet speaketh,” and will continue to edify the church of Christ, especially its ministers, while the English language continues to be a vehicle of thought, or a medium of religious instruction.
In 1758, after the death of his son-in-law, the eminent President Burr, he was elected president of Princeton College. He had just entered upon the duties of his office, when his career of usefulness was suddenly stopped. Small pox was very prevalent in Princeton, and
His daughter Mrs. Burr who had been inoculated with the small pox at the same time, died sixteen days after her father. Mrs. Edwards died a few months afterwards. The father and mother, the son and daughter, were laid in the same grave in little more than a year, though a few months before their dwellings had been more than 150 miles apart: two presidents of the same college and their consorts, than whom it would doubtless have been hard to have found four persons more valuable and useful!
As a Christian, he was singularly eminent, to specify only one or two points; his observation of the Sabbath was such at to make it, throughout, a day of religion; so that not only were his conversation and reading conformed to the great design of the day, but he
As a preacher, his graphic manner of presenting truth, was perhaps, his peculiar excellence. ‘I enquired of Dr. West,’ says one of his biographers, ‘whether
As a theologian, he is distinguished for his Scriptural vieas of divine truth. Even the casual reader of his works can scarcely fail to perceive that, with great labour, patience, and skill, he derived his principles from an extensive and most accurate observation of the word of God. The number of passages which he adduces from the scriptures, on every important doctrine, the critical attention he has evidently given them, the labour in arranging them, and the skill and integrity with which he derives his general conclusions from them is truly astonishing.
Another characteristic of his theology, is the extensiveness of his views. In his theology, as in his mind, there was nothing narrow; no partial, contracted views of a subject; all was simple, great, and sublime. His mind was too expanded to regard the distinctions of sects and churches. He contended for nothing but the truth; he aimed at nothing but to promote holiness and salvation. The effects of his labours so exactly coincide with the effects of the Gospel, that no denomination can ever appropriate his name to itself, or claim him as its own. He belonged, in his feelings, to no church but the church of Christ.
For general readers, his “History of Redemption “is one of the most useful and popular of his writings.
A young lady who taught a class of fourteen girls, after her own heart was touched by the power of divine grace, had the happiness of seeing eleven out of the fourteen give evidence of real conversion to God. But the most remarkable case of this kind I have ever heard of is that of Thomas Cranfield, a Sabbath School teacher in the metropolis. Thomas was originally a London boy—a cruel and quarrelsome blackguard, whose delight was to set other boys a-fighting. He became a soldier, and in the siege of Gibraltar signalised himself by his deeds of daring bravery. When the Spanish floating batteries were blown up by the red hot balls shot by the besieged, he was almost frantic with joy, and hurrahed till he lost his voice. Returning home at the end of the war he heard the Rev. Mr. Romaine preach. He became from that time a new man—a great soldier of Jesus Christ. He opened a Sabbath School in the “Mint,” in his native Southwark. Sixty years ago, Sabbath Schools were a new thing there. At first, the wretched inhabitants of the district assailed him with mud and rotten eggs; but Thomas who had confronted the Spanish batteries, with their grape shot, was not to be repulsed by such missiles in his campaign of benevolence. He gathered an interesting class around him from among the neglected children in the “Mint.” In the course of years, many of them became members of Christian churches; nay, so great was his success, that, when he had completed his 80th year, there were counted more than 2000 who owed their first knowledge of the Bible to this good old soldier.
There has lately appeared in the journals a touching anecdote. A poor shepherd, in the environs of Yvetot (Seine Inferieure,) the father of a large family, had purchased, last summer, an old Bible, to furnish him with reading
Rowland Hill once said, “that the wolves should bark at the sheep is very natural, but that the sheep should bark at each other is too bad.” Some one replied to him, “It is only a constitutional cough that the sheep have got.” To which he instantly retorted, “Then it's a proof they're rotten, Sir.”
Cheap Religion.—It is a maxim from heaven, “Honour the lord with thy substance.” He who has a religion that costs him nothing, has a religion that is worth nothing; nor will any man esteem the ordinances of god, if those ordinances cost him nothing* — Comp. Bible.
Exemplary Patience.—At a session of the court, Judge Olin was violently attacked by a young and very impertinent attorney. To the manifest surprise of everybody present, the Judge heard him quite through, as though unconscious of what was said, and made no reply. After the adjournment for the day, and when all had assembled at the inn where the judge and many of the court folks had their lodging, one of the company, referring to the scene at the court, asked the judge why he did not rebuke the impertinent fellow. “Permit me,” said the judge loud enough to call the attention of all the company, among which was “the fellow “in question, “permit me to tell you a story. My father, when we lived down in the country, had a dog—a mere puppy, I may say. Well, this puppy would go out every moonlight night, and bark at the moon for hours together.” Here the judge paused, as if he had done with the story. “Well, well, what of it? “exclaimed half-a-dozen of the audience at once. “Oh, nothing—nothing whatever! The moon kept right on, just as if nothing had happened!—
Ministers cannot miscarry but the world will ring of it. The eclipses of the sun by day are seldom without witnesses. Other men may sin without observation; they cannot.
No man can fight well, but where he hateth or is very angry; much less against them whom he loveth, and loveth above all. Every unrenewed man is so far from hating sin to purpose, that it is his dearest treasure. Hence an unsanc-tified man that loveth the enemy, is very unfit to be a leader in Christ's army.
As long as men have eyes as well as ears, they will think they see your meaning as well as hear it, and they are apter to believe their sight than their hearing, as being the
Let us pray that God will preserve pure ordinances and powerful preaching among us; idolatry came in first by the want of good preaching; then the people began to have Golden Images when they had Wooden Priests.
In the country of Sardinia there is an herb like balm, that if one eat too much of it he will die laughing; such an herb is pleasure; if one feeds immoderately upon it he will go laughing to hell.
God appears still to be pouring out the vials of his wrath. By the latest accounts, hostilities have commenced in both the south and north of Europe. The Pope continues still at Gaeta, a strong seaport on the coast of Naples. The prospect of his return to Rome is as uncertain as ever. The spirit of nationality and independence burns strong in the bosom of the Italians, and their hatred to the Aus-trians, in whose interest the Pope is supposed to be, is correspondingly intense. The popish Governments of Europe are by no means hearty in offering him their aid, they are especially lukewarm in supporting his temporal claims. Austria has succeeded in quelling the insurrection in Hungary, which is represented as being in its object like the repeal of the union rebellion in Ireland, but carried to vastly greater length than the ill-advised attempt of O'Brien. France had narrowly escaped another revolution, but the foresight and firmness of the Government prevented it. The secession of Mr. M. Gasparin and Monad from the Reformed Church is being followed by other ministers in the South of France; so that the Free Presbyterian or Evangelical
The revolutions in Europe have given liberty and privileges in many places to the Jews. The Sultan has lately granted them liberty to build a synagogue, or, as they wish to call it, a Temple upon Mount Zion; and a deputation of the descendants of Abraham from Palestine have been visiting America to raise funds for this purpose. An eloquent speech of Judge Noah's, of New York, has been going the round of the papers.
“There are some “he says “who may consider the permission
The Jews, in their scattered yet separate existence, are a standing monument of the truth of the Bible. They are still “beloved for the Fathers’ sake,” “children of the covenant,” heirs of many promises; their restoration will be “as life from the dead “to the church of Christ. Every movement among them is to us an object of interest, and every token of Divine favour towards them ought to add increased energy to our prayers, that the Deliverer may come out of Zion,—that all Israel may be saved,—that the fulness of the Gentiles may come in,—and that the earth may be filled with the glory of the Lord.
This Institution was founded in 1838. It was thought that by employing Medical Missionaries, and furnishing means for alleviating and removing bodily suffering, a more ready acceptance would be given to the elevating, purifying and saving truths of the Gospel. The object is to some extent being accomplished. There is much interesting matter in the last report. It appears that diseases of the eye are of all maladies the most prevalent. Cholera and small pox had also prevailed. Among other things Dr. Magowan states that:—
“Alopecia, or baldness, is almost a universal affection among the females of this part of the province of Chekiang. There is scarcely a woman who has attained her thirtieth year, whose head, (with the exception of the parietal and occipital portion) is not perfectly bald. The affection does not appear under the age of eighteen and twenty, and is unaccompanied with change of colour, the rest of the hair remaining black until fifty and upwards. It is difficult to assign a cause for the prevalence of Alopecia in this place. In one of the Shetland islands (where the affection is so common as to give rise to a saying among the inhabitants, “that there is not a hair between a Fair Isle man and heaven,“) the cause has been referred to the free use of fish; the same might be suspected to exist here, were it not that the males, whose diet is the same, are remarkably exempt from the affection. It cannot, therefore, be owing to the use of fish, unless the tonsure of the male acts as a prophylactic. Chinese females spend much time at the toilet, and almost entirely confine their care to the combing and arranging of the hair. They employ a simple mucilaginous liquid, obtained by macerating the shavings of the lien in water, which gives a gloss to the hair, but cannot, from its nature, tend to produce baldness. It might be attributed to the practice of wearing the hair drawn back tightly from the forehead; but as this fashion prevailed at one time among our European ladies, without occasioning Alopecia, so far as information can be obtained, it can hardly be attributed to that cause. The thing remains a mystery.
“Ulces are very common amongst the poor; the worst form of those that have been treated, were on the feet and legs of women. Bandaging the feet, if not the cause of ulcer, certainly prevents to a great extent their cure; they are also affected with corns, and other callosities of the feet. Other evils, the result of this pernicious and cruel practice, might be detailed. That a custom so harbarous could be imposed upon a comparatively civilized country, whose inhabitants number by hundreds of millions, is one of the most singular facts in the history of our race, and illustrates the deference which the Chinese pay to Imperial wishes. The custom, comparatively speaking, is of modern origin, and owes its existence to the whim of Leyuh, the licentious and unpopular prince of Keang-nan, whose court was in Nankin. He ruled from A.D. 961 to 976, and was subdued, and finally poisoned, by the founder of the Sung dynasty. It appears that he was amusing himself in his palace, when the thought occurred to him, that he might improve the appearance of the feet of a favourite concubine. He accordingly bent her feet, so as to raise the instep into an arch, to resemble the new moon. The figure was much admired by the courtiers, who at once began to introduce it into their families.— Soon after, the province of Kiangnan again became an integral part of the empire, from which point the new practice spread, throughout all provinces and all ranks, until it became a national custom. Many lives were sacrificed by suicide. Those females whose feet had not been bound, were persecuted by their mothers-in-law, and despised by their husbands; so much so, that many
hung themselves, or took poison. About 150 years after the origin of the practise, we find a poet celebrating the beauty of the “Golden lilies,” which he makes just six inches long; from which it would appear that six centuries ago, they were of the same size as at the present day. According to the theory of Lord Monboddo , andMonsieur Lamarck , such continued compression for centuries should have occasioned a material alteration in the structure of Chinese feet, but nothing of the kind is observed; for until they attain their seventh or ninth year, when the painful process of bandaging commences, the feet are perfectly natural, both in size and figure. This custom, though deeply entwined in the feelings of the people, could be abolished by a single sweep of the vermilion pencil. The present dynasty could abolish the cruel custom with less opposition than was experienced in introducing that degrading mark of subjection, the tonsure. There have been, and new are, in China, those who possess the humanity and moral courage to express their dislike of the practice. Among them may be mentioned Yuen, a member of the Hanlin college, a writer of celebrity in the latter part of the last century. In the most popular of his works, entitled “The Sayings not of Confucius,” he represents Prince Leyuh, as suffering in purgatory, for the introduction of such a vile custom, and awaiting with much impatience the expiration of the 700 years, which he had been condemned to suffer, before he could attain to his original state of a Priest in Sungsan; but in profound ignorance of another punishment, which awaited him on the completion of the first period.—Authentic history informs us that a celebrated robber, during the period of anarchy which ushered in the reigning dynasty, cut off the feet of an immense number of women, and made a pyramid of them. The spirits of these women, several myriads in number, are represented by Yuen as voeiferously demanding of heaven further chastisement upon Leyuh, whom they regarded as the author of their sufferings, and small feet, to which the robber had an antipathy. Whereupon, the Prince was condemned to make a hundred myriad of shoes for those women. It may here be added that the Chinese females can scarcely stand, and cannot walk without their shoes.“Indeed,” says Dr. Macgowan, “it is extremely difficult for a medical observer to omit noticing a practice so fraught with painful interest to every humane mind, and so intimately conected with the physical interest of this great empire.
It is cheering to learn that in Persia there is an increasing desire among the educated and New Testament, to which he seemed to be no stranger. The next volume presented was the first of the Old Testament. The title page of this he read aloud, stating by whom, and at whose order it had been translated and printed, and succeeded, almost to admiration in pronouncing as pointed, such words as 'United Associate Synod of Scotland,'—'Thomas Constable,'—'Edinburgh,'&c.,—which last, at his request, we told him was the Paye Tacht, (foot of the throne) of Scottish Kings in ancient times. On handing back the book to the servant in waiting, he first kissed and then put it to his forehead, with the same indication of reverence which he would have shown had it been their own sacred book, the Koran. The last volume put into his hand was Merrick's version of Keith's Evidence of Prophecy, and what surprised me most of all was his reading the whole of the preface aloud, containing two closely printed, large octavo pages, descriptive of Dr. Keith's object in composing the original work in English, namely, that of neutralizing or repelling the objections of European sceptics to the
The winter here has thus far been very severe—gales of wind, torrents of rain, and hard frost in succession during the month of June. On the 18th I returned from
An old custom called Whainga (feasting) is getting out of fashion among the better informed of the Ngatiruanui. The plan of calling together from distant places men, women, and children, for the purpose of eating, for that is the great attraction, is attended with little good. Accidents often occur; a woman and child were drowned lately in attending one at Otake or Manganuioteno, which has produced a painful sensation. The hui ought to be seldom resorted to, and great care manifested in the management of them.
The people of
September.
“A Garden is the purest of Human pleasures.”— So says the immortal in form, has been converted, by our Beneficent Creator, into a blessing—in fact. The mind and the body are alike benefited. The first is soothed, the latter strength-ened, and both of these effects produce that calm and healthy enjoyment of life, which neither wealth, nor power, nor station, can possibly impart. Its physical effects on the human frame, as a healthy exercise, are very remarkable; inasmuch as if any one class of men were singled out as long lived, that class would be Gardeners. I could cite numerous instances in proof of this assertion; but it would be superfluous. Let any one try the experiment of working in his garden, one half hour before breakfast, and he will find his health improved, his appetite increased, and his enjoyment of both augmented.
The effect of this occupation upon the mind,—if that mind is rightly constituted,—is even more beneficial than upon the body. Some of the most beautiful analogies employed by our Saviour to illustrate his doctrines, are drawn from the vegetable kingdom. The wheat and the tares,—the “Lilies of the field,”—the grain of mustard seed,—the fig tree, —and the vine, are those which most readily occur to me at this moment. What exquisite beauty of form—colours—structure—and usefulness, and all these in the most inexhaustible variety, are lavished upon plants—even upon those which come within our daily observation! The christian in heart, no matter what his creed may be, will ever look upon these, as so many manifestations of the Lord's power, goodness, and wisdom The great and pious
I could pursue this exordium much further, but enough has been said to show that gardening is preeminently a christian recreation; and entitled even to rank as the first, of those which tend to raise the thoughts from earth to heaven. To encourage, if not to create, a love for this innocent and useful pursuit, will be the object of this, and similar monthly notices, connected with the culture of flowers, fruits, and vegetables.
So far as Gardening is concerned, the month of August must be considered the termination of winter, and the commencement of spring. All the early flowers of the English gardener, as the jonquille, primrose, double daffodil, and daisy, together with the garden anemone, open their blossoms in my garden usually about the first week in August. The
The old stalks of cabbage, Scotch kale, and brocoli, by being planted (if necessary to be removed from their original situations) in a compartment by themselves, will yield a plentiful crop of tender sprouts long before they run to seed, and even the ends of the flower stalks, before the buds have expanded, will be found tender and delicate eating.
Turnips and onions love an exposed open situation, having free exposure to the sun and wind; but parsnips, carrots, and rhubarb may be sown in more shady situtations. These, and all esculent roots, thrive the best where the upper soil is naturally light and sandy, or where it has been rendered so artifically by deep trenching, and judicious mixture.
Potatoes, for an early crop, are generally put into the ground, in this district, about the 24th of August, but the first week in September is still a good time. On lands liable like the Hutt valley, to inundations, the sets should be planted whole; for it has been found that if they are cut into pieces, as in England, they are very liable to rot, with the additional moisture given to the ground by occasional floods: more space should be allowed between the rows and sets than in England; because the stems grow more luxuriantly. The best distance is three feet between the rows and one between the sets.
September is still a good month for transplanting all kinds of perennial flowers, and all those deciduous trees, which, casting their leaves in autumn, have not yet expanded their leaf-buds. The moment, however, that these latter are so far advanced, their removal
All the pasture grasses, not sown in March, may now be committed to the ground. But this must be done as early in the month as possible, otherwise the tender blade may be scorched by the mid-day heat, which is so often experienced at the end of September. I should always recommend that the quantity sown be never less than 1 1/2 bushels per acre, The usual quantity sown in England, for permanent pastures is from 2 1/2 to 3 1/2 per acre.
On pruning and planting I shall say but little; for both these operations should be completed early in August. Nevertheless, as this is a very backward season, the first week or ten days in September may not be too late for pruning or transplanting haw-thorn, blackberry, and furze (Ilex Europeus); and cuttings of all these may still be put into the ground, while their spring buds remain unopened. It is a vulgar, although a very prevalent notion among gardeners, (both professional and amateur,) that all stone fruit seedlings absolutely require being grafted, before they are worth any thing. The fact being, that all the finest sorts in the gardens of the world, were raised from seed! this being the only, and natural mode of producing new varieties! The process of grafting or budding is only necessary when you wish to make sure of possessing a particular established sort, and do not like the risk of rearing a new but inferior variety.
I have now three peach trees, raised from seed, and trained on one end of the house, which yielded last year, between 250 and 300 peaches finer than any I ever grew in England, after thinning the trees of nearly two hundred others. Cuttings from grafted trees are very difficult to strike, but when they do, they produce, of course, the same sort of fruit as that of the parent branch.
For some months past the weather has been very inclement, as matters go with us; the wind has blown from the south-east, and there has been more frost and snow than has been seen for several years. Upon the young, the aged, and the delicate in health, the cold, freezing, paralyzing hand of Winter has pressed with more than usual severity. Sickness has been prevailing to a considerable extent. Death has been going his rounds, especially among the natives. The average mortality has been greater than for several months. But when we compare the average of sickness and mortality here, with the average of the corresponding period in Britain and Ireland, we have abundant cause for gratitude and thankfulness. Owing to the heavy storms, several of the small coasting vessels have been wrecked, and we regret to say, that in some cases all on board have perished.
The remaining ravages of the earthquakes are fast disappearing. The foundation of the Wesleyan Chapel has been laid, and the frame of the building has been erected. It will be an elegant and commodious building, an ornament to the town and a benefit to the community, as well as an honour and advantage to the Wesleyan Society. We are glad to learn that the spirit of liberality has been so fully displayed, both by their own members
It is extremely satisfactory to think that, while in other places, dazzling dreams and glittering visions of Californian gold have been heating the brains, and turning the heads of multitudes, scarcely a person in this settlement has been in the slightest degree affected, by all the glowing descriptions of the precious dust, and massive ingots of this El Dorado; scarcely one has been attracted to a land, where a few will find fortunes, but where many will find a grave. Instead of risking life and property in gambling speculations about the golden sands of this modern Pactolus—the golden apples of this modern Hesperides—or the golden wedge of this modern Ophir, the adventurers here have evinced sound sense and far-seeing wisdom, by applying themselves, with painstaking perseverance, to the rearing of a goose, to use the language of Æsop, that will continue to lay golden eggs, and be a perennial source of wealth, long after the placers of California have been exhausted of their treasures, and are furnishing nothing but barren sands, and worthless dross. It has long been obvious that the Phormium Tenax, peculiar to these islands, will sooner or later be one of the staple, and most valuable exports of this country. But hitherto there was one great drawback; the slow and difficult, and hence expensive process, required to separate the gummy matter from the fibre. This obstacle, however, appears now to be removed. It is now apparently established that a simple, speedy, and consequently cheap, process of accomplishing this has been discovered. For some weeks past this question has been the all-engrossing topic of public interest; almost every person has been experimenting on flax, and several important principles have evidently been established. For years past, experiments have been tried again and again, but with little success, arising, as appears now, from a source of error deeply inherent in Dii majores, one of our great Gods. Invoke her, and she will reveal the mystery: the philosopher's stone, the talisman that will convert flax into gold, must be some chemical substance; an acid or an alkali, an oxide or a chloride; the sulphate of this, the phosphate of that, or the carbonate of something else; something bearing one of the cabalistic names; by which the modern magic astounds the ears, and captivates the imagination of childlike simplicity, and unsophisticated ignorance. But, strange! to all the invocations of her votaries, Chemistry is as mute as the image of Baal, and silent as the long forgotten oracle of Delphos. Necessity is the mother of invention; when complex and mysterious plans failed, simple ones were tried. Hope dawned, discoveries were made, and success, more or less complete, has followed. A few weeks ago it was announced, that the mysterious bond between gum and fibre could be dissolved by means of alum. In a few days after, it was ascertained that simpler and cheaper agents—sea-weed and sea-water were equally efficacious. And in a few days more, that fresh-water was as good as salt water for this purpose, and that steeping is nearly as good as boiling. Great, good, universal, beneficial to all men, are the works and gifts of Heaven. Simplicity is the first thing with God, but the last and highest attainment of man. Man tries every liquor to allay his thirst, and finds at last that water being the simplest is the best of all. He exhausts the Pharmacopcea for a cure to disease, and finds that no panacea is better than water. In the present case, the simplest and cheapest agent is great thing wouldst thou not have done it?” He hearkens, dips seven times in Jordan, and leaves his leprosy behind him. “Good master,” said an anxious youth, “what good thing must I do?” “Men and brethren,“said a conscience-stricken multitude, “what must we do?” “Sirs,” said the trembling jailor, “what must I do to be saved?” “Do! poor sinner,” says the voice from Heaven,“what could you do if you were willing? Do you not see the flaming sword, at the gate of Paradise, keeping the doer out? Do you not see the Law in characters of fire, and hear it with voice of trumpet, declaring, ‘Cursed is every one that continueth not in all things which are written in the book of the law to do them?’ and does not the same authority say, ‘He that offends in one point is guilty of all?’ In these hopeless circumstances what can you do? But the plan of salvation like all God's works is simple in the extreme. The work has been done to your hand. The blessed Jesus has done all that is to be done. You have nothing to do; unless you call believing a promise, and receiving a gift by the name of doing.”
“O how unlike the complex works of man, Heaven's easy, artless, unencumbered plan! Inscribed above the portal from afar Conspicuous, as the brightness of a star, Legible only by the light they give, Stand the soul-quickening words— Believe and live.”
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
To maintain that there is any one section of Christ's Church, exempt from error, of some kind or other, argues but little acquaintance with human nature, or with the subject itself. Such a belief implies that all those founders (be they one or many), of the different Churches which own Christ their Saviour, were inspired—and therefore could not err. Now no one will presume to arrogate such a claim for the founders of a sect, established since the Apostolic Age; because inspiration was withdrawn from mankind, after that period. The heavenly commission of those companions of the Lord having been delivered, they cast not their inspired mantle upon their disciples; but resigned it, as it were, into the hands of their Heavenly Master, from whom it was received. All that was necessary to the salvation of a fallen world, they have fully and plainly declared: not in that tropical or figurative style in which they illustrated their canons, but in language so simple, so unambiguous, so concise, so sublime, reading this message of mercy, is the only power which the most abject of the human family need possess, to know the path to eternal life. To find, and to know this path, requires neither Councils, nor Conclaves,nor Synods, nor Assemblies. It was the Divine Founder himself, who declared especially that He came to preach the Gospel to the poor. And it was therefore preached in such language, in such terms, and with such illustrations, as would render the whole perfectly suited to the comprehension of the whole world.
Thus far error was unknown in the church; it was then immaculate, and infallible. But no sooner were its inspired founders withdrawn; and the work left to their successors, than that spirit of Error began to mix in their Councils, which has ever since spread its baneful effects throughout the Christian world. Human wisdom, in all things, is fallible; more especially if left to exercise its powers on spiritual things, not plainly and directly declared by God. “All Errors on Religion,” says an able writer on this subject, Douglass.—“Errors on Religion.”
We have said, that all things necessary to salvation are so fully and plainly declared in the in-spired writings, that all may understand them; and hence it is, that few, if any, of the numerous sections of Christ's Church differ on these essential points. I of course exclude all those, and they are but few, who deny Original Sin; or who look upon the Savour as any other than what he (John xiv, 0–11.) has declared himself to be.primary articles of faith,) the inspired writers have left open for the exercise, not merely of human wisdom, but of that first of all duties—Christian Love and Charity: a duty, perhaps, more fully, repeatedly, and explicitly, insisted upon, than any other of the divine Canons of him who is Love itself.
Now a very slight knowledge of Ecclesiastical history, is sufficient to show us that nearly all of the modern sects of Christianity, owe their origin to this one great error—that of advancing secondary Doctrines, to the rank of such as are primary. Things in most cases indifferent, (what was never designed they should be,) are placed on the same level with things essential to salvation. Hence the innumerable sects, and divisions of sects, which have sprung up in the Christian Church, and which it is now, to human apprehension, hopeless to unite.
It is hardly necessary to show the reasons why this state of things was never intended by our Lord and Master. Setting aside the numerous texts from Scripture, plainly intimating the reverse: there is one circumstance in the history of our Saviour, which has always struck me, as a most beautiful type of that John XIX, 23, 24unity which should exist among all his followers. This, but slightly alluded to by St. Luke, but fully His loose outer garments were divided, but the under coat, or vesture, which covered the whole person was preserved entire, without rent or seam. Thus was it shewn, that although his followers might be divided in smaller external matters, yet that His universal Church should never be rent, or divided; but that the spirit of Love and Charity was to pervade, and cover all, as a close tunic in which no seam or rent could be found.
Now to separate Truth from Error, I cannot subscribe to the doctrine that human reason is not to be exercised in this, as well as in all other matters of vital importance. Reason is the noblest gift to man. That which distinguishes him from all other terrestial beings, is the power of cogitation; and this power, rightly used, cannot find a more ennobling theme for its exercise than that of “Searching the Scriptures.” The use of Reason, in fact, is the same, whether in religion or philosophy. As without facts, we can gain no knowledge of nature, so without inspired truths, (which are God's statement of facts either future or invisible) we can make no progress in religious knowledge. The use of reason, therefore, is to enable us to become intelligent listeners to the Divine Voice; and to open out to us the scope and purport of the inspired Oracles. Without this power we cannot “Search the Scriptures to know whether those things be true,” nor can we hope to detect those errors, upon which so many have heedlessly staked their salvation.
Moreover, the use of reason in religion is to enlarge our minds to the amplitude of Truth: but the abuse of reason is more common, which would contract truth to the narrowness of our understanding. Men, upon all other subjects save religion, confess their natural ignorance; they come to the first elements of doctrine as See also Douglass.learners, and not as judges. If they find out any thing incomprehensible, or are startled at any conclusion, they attribute the difficulty not to the matter, but to the scholar, and never deny priori, with the utmost confidence, concerning some of the most difficult theological questions. They dogmatize with as much boldness regarding what is possible to be believed, and what is impossible, as if reason entered not into the qualifications of a Christian. And in this way reason and revelation have been absurdly set at variance with each other.
Our belief, therefore, in secondary matters, not clearly and expressly laid down by the apostles, is not to rest upon the opinions of any one sect or church. Yet in thus casting off human authority, a great and absurd mistake is too often made. An independent seeker after truth, judges rightly that all men are fallible. Unfortunately, however, without perceiving it, he makes an exception in favour of himself. He thinks that his opinions must be right, because he took them wholly from the Scriptures; and because he despises all human authority, he forgets that there is the same cause for his seeing these truths through a discoloured medium, as for other men. He forgets that his judgment is as fallible, on some points, as that of the divines and commentators whose interpretation he rejects. The truth is, that although all minds are liable to error, they are not equally liable to the same errors; hence arises the great use of consulting commentators. As has been beautifully remarked, “The rays of truth are thus refracted, as they enter through the dusky medium of the mind of man: but different minds having different refractive powers, we can so adjust them, as to countervail the defects of our own peculiar vision.”
The Church of Rome is that only which arrogates to itself the Divine attribute of infallibility, and yet the Pontiffs of this mitred heresy, in every age of
What then is to be done? Are we to dissent from all sects and churches, because all, in some degree, partake of imperfection and error. Or are we to resign the right of private judgment, and “pin our faith” upon the sleeve of the priesthood? This will form the subject of a separate chapter.
The writer of the following letter died in England, in his thirteenth year. His father, who resides in this Settlement, under the hope that it might be useful to some of our youthful readers, placed a copy of it at our disposal. It is addressed “To all my dear Brothers and Sisters, living I am afraid in the City of Destruction, from a dying brother who loves their souls.” It was found, among letters of a similar character, after his death:—
Dear Brothers and Sisters,—I apprehend that I am soon to die; but what is death to the righteous? It is a sweet messenger of liberty. It looses the transported soul from a heavy load of corruption that it may fly, conducted by angels, to Heaven, to enjoy everlasting happiness, and an eternal weight of glory.
Well, my dears, I trust and hope that I shall soon get to Heaven; and would not you wish to follow me to that happy place when you die? If so, then flee to the feet of our dear Saviour, and cry for mercy; in treat him to pardon your sins, and forgive your transgressions; for though you are young in years you are old in sin. I am speaking to all of you; I say, your sins are innumerable, they cannot be counted; so
Were mine; they were quite as many as yours, but now I trust they are all washed away in the blood of my Redeemer. O precious name! Jesus has pardoned me; he will you, if you pray that he would. You know that I have not been (to say) well this long while, but I could go about, work, and play a little. Now these things, as they generally do most children, took almost all my attention; so that I did not think of my future state so often as I should have done. But sometimes I could not help thinking what would become of me hereafter, for I had been a great sinner. I was certain I should dwell in everlasting misery if my sins were not pardoned. These thoughts brought me to the feet of Christ. I thought on those words which Jesus uttered when upon earth. “Suffer little children to come unto me and forbid them not, for of such is the kingdom of Heaven.” I entreated him to pardon my sins, and to wash me clean in his blood. But then my play, work, and other worldly things made me forget it at times; but since I have been so unwell as not to go about much, I thought more of these things, and prayed often, that my soul might be saved through Christ my Saviour; and now I think I can say, my sins are all washed away in the blood of my dear Redeemer, and that there awaits for me a Crown of glory in Heaven. Then let a departing Brother persuade you to flee immediately to the Saviour. Pray to God to forgive all your past faults, for the sake of his Son, and pray that he may give you a new heart and a new spirit, that you may be enabled to serve him, and to pray to, and to praise him. Ask for all in the name of Christ. Read your Bibles for your ownselves; there you may learn how to pray. If you say you know not how, read in the Psalms; there you may find comfort and instruction. You are not too young to die, for even infants die; then you are not too young to seek the Lord. Youth is the time, the accepted time. Oh! think of this; there are only two places after death, to one of which all must go; consider this, if you die in your sins you will go, where? what shall I say?
—the apostle John calls it a lake that burns with fire and brimstone, and a bottomless pit. But let me indulge the hope, that I shall meet you all in Heaven. Prepare to die, for you know not when your hour cometh. How many times have I prayed for you; but my prayers are of no avail, except you pray for yourselves; begin immediately and pray for yourselves, if you have not. Solomon says, “Remember now thy Creator in the days of thy youth;” do not delay; do not say I will another time, I am so busy I cannot just now; another time may never come; death may seize you before to-morrow; and then where will you be? your conscience will tell you. My dears, I wish to impress your minds with serious thoughts that you may consider what will become of you hereafter, if you are not washed in the blood of Christ, and made new creatures. Oh then hear your dear dying Brother! if you love him, I entreat you to flee to Christ, he will surely pardon you; he has pardoned me. O my dear Saviour; I would not part with him for all the world. I long to be with him. But I await the Lord's time. I can now say with David, “it is good for me that I have been afflicted, since I have kept thy law,” when I am gone grieve not for me. I shall be in Heaven singing Hosannas to God and the Lamb that sits upon the Throne for ever.
Farewell.
Founded on Fact.
Reuben Black was a torment in the neighbourhood where he resided. The very sight of him produced effects which may be likened to those said to follow a Hindoo magical tune, called Rang, which is supposed to bring on clouds, storms, and earthquakes. His wife had a sharp and uncomfortable look. His boys seemed to be in perpetual fear. The cows became startled as soon as he opened the barnyard gates. The dog dropped his tail between his legs, and eyed him askance, as if to see what humour he was in. The cat looked wild, and had been known to rush straight up the
Against Joe Smith, a poor labourer in the neighbourhood, he had brought three suits in succession. Joe said he had returned a spade he had borrowed, and Reuben swore he had not. He sued Joe and recovered damages, for which he ordered the officer to seize his pig. Joe, in his wrath called him an old swindler, and a curse to the neighbourhood. These remarks were soon repeated to Reuben. He brought an action for slander, and recovered very small damages. Provoked at the laugh this occasioned, he watched for Joe to pass by, and set his dog upon him, crying out furiously, “Call me an old swindler again, will you?” An evil spirit is more contagious than the plague. Joe went home and scolded his wife, boxed little Joe's cars, and kicked the cat; and not one of them knew what it was all for. A fortnight after, Reuben's dog was found dead from poison. Whereupon he brought another action against Joe Smith, and not being able to prove him guilty of the charge of dog-killing, he took his revenge by poisoning a pet lamb belonging to Mrs. Smith. Thus feelings of ill-will were followed by misery and loss. Joe's temper grew more and more vindictive, and the love of talking over his troubles at the gin-shop increased upon him. Poor Mrs. Smith cried, and said it was all owing to Reuben Black, for a better-hearted man never lived than her Joe, when she first married him.
Such was the state of things when Simeon Green purchased the farm adjoining Reuben's. This had been much neglected, and had caught thistles and other weeds from the neighbouring field. But Simeon was a diligent man, and one who commanded well his own temper, for he had learned of Him who is “meek and lowly in heart.” He had been taught by the Holy Spirit the evil of his own heart, and been led to a humble but sure trust in Christ for pardon and salvation; and, having this hope in him, he sought, by the aid of the Holy Spirit, to purify himself even as God is pure, and to walk worthy of the vocation wherewith he was called, with all lowliness and meekness, with long-suffering, forbearing in love, Eph. iv. 1, 2.
His steady perseverance and industry soon changed the aspect of things on the farm. River mud, autumn leaves, old bones, were
Simeon Green's acquaintance knew that he was never engaged in a lawsuit in his life, but they predicted that he would find it impossible to avoid it now. They told him his next neighbour was determined to quarrel with people whether they would or not; that he was like John Lilburne, of whom it was happily said, “If the world were emptied of every person but himself, Lilburne would still quarrel with John, and John with Lilburne.”
“Is that his character?” said Simeon. “If he exercises it upon me, I will soon kill him.”
In every neighbourhood there are individuals who like to foment disputes, not from any definite intention of malice or mischief, but merely because it makes a little ripple of excitement in the dull stream of life. Such people were not slow in repeating Simeon Green's remark about his wrangling neighbour. “Kill me, will he?” exclaimed Reuben. He said no more; but his tightly compressed mouth had such a significant expression that his dog slunk from him in alarm. That very night Reuben turned his horse into the highway, in hopes he would do some depredation on neighbour Green's premises. But Joe Smith seeing the animal at large, let down the bars of Reuben's own corn-field, and the beast went in, and feasted as he had not done for many a year. It would have been a great satisfaction to Reuben if he could have brought a suit against his own horse; but as it was, he was obliged to content himself with beating him. His next exploit was to shoot Mary Green's handsome cock, because he stood on the stone wall and crowed, in the ignorant joy of his heart, a few inches beyond the frontier line that bounded the contiguous farms. Simeon said he was sorry for the poor bird, and sorry because his wife and children liked the pretty creature; but otherwise it was no great matter. He had been intending to build a poultry yard
But Reuben Black had a degree of ingenuity and perseverance which might have produced great results for mankind, had those qualities been devoted to some more noble purpose than provoking quarrels. A pear tree in his garden very improperly stretched an arm a little over Simeon Green's premises. It happened that the overhanging bough bore more abundant fruit, and glowed with a richer hue than the other boughs. One day little George Green, as he went whistling along, picked up a pear that had fallen into his father's garden. The instant he touched it he felt something on the back of his neck, like the sting of a wasp. It was Reuben Black's whip, followed by such a storm of angry words that the poor child rushed into the house in an agony of terror. But this experiment failed also. The boy was soothed by his mother, and told not to go near the pear tree again; and there the matter ended.
This imperturbable good nature vexed Reuben more than all the tricks and taunts he met with from others. Evil efforts he could understand, and repay with compound interest, but he did not know what to make of this perpetual forbearance. It seemed to him there must be something contemptuous in it. He disliked Simeon more than all the rest of the people together, because he made him feel so uncomfortably in the wrong, and did not afford him the slightest pretext for complaint. It was annoying to see everything in his neighbour's domains looking so happy, and presenting such a bright contrast to the forlornness of his own. When their wagons passed each other on the road, it seemed as if Simeon's horse tossed his head higher and flung out his mane, as if he knew he was going by Reuben Black's old nag. He often said he supposed Green covered his house with roses and honeysuckles on purpose to shame his bare walls. But he did not care—not he! He was not going to be fool enough to rot his boards with such stuff. But no one resented his disparaging remarks, or sought to provoke him in any way. The rose smiled, the horse neighed, and the calf capered; but none of them had the least idea that they were scorned by Reuben Black. Even the dog had no malice in his heart, though he did one night chase home his geese, and bark at them thro’ the bars. Reuben told his master the next day, and said he would bring an action against him if he did not keep that dog at home. Simeon answered very quietly that he would try to take better care of him. For several days a strict watch was kept, in hopes Towzer would worry the geese again : but they paced home undisturbed, and not a solitary bow-wow furnished excuse for a lawsuit.
The new neighbours not only declined quarrelling, but they occasionally made positive advances toward a friendly relation. Simeon's wife sent Mrs. Black a large basket full of very fine plums.
Pleased with the unexpected attention she cordially replied, “Tell your mother it was very kind of her, and I am very much obliged to her.” Reuben, who sat smoking in the chimney corner, listened to this message for once without any impatience, except whiffing the smoke through his pipe a little faster and fiercer than usual. But when the boy was going out of the door, and the friendly words were repeated, he exclaimed, “Don't make a fool of yourself, Peg. They want to give us a hint to send a basket of our pears, that's the upshot of the business. You may send them a basket, when they are ripe; for I scorn to be under obligation, especially to your smooth-tongued folks.” Poor Peggy, whose heart had been for the moment refreshed by a little act of kindness, admitted distrust into her bosom, and all the pleasure she had felt on receiving her neighbour's present departed.
Not long after this advance toward good neighbourhood, some labourers employed by Simeon Green, passing over a bit of marshy ground, with a heavy team, stuck fast in a bog occasioned by long continued rain. The poor oxen were unable to extricate themselves, and Simeon ventured to ask assistance from his waspish neighbour, who was working at a short distance. Reuben replied gruffly, “I've got enough to do to attend my own business.” The civil request that he might be allowed to use his oxen and chains for a few minutes being answered in this surly tone, Simeon silently walked off, in search of a more obliging neighbour.
The men who had been left waiting with the patient and suffering oxen scolded about Reuben's ill nature when Simeon came back to them, and said they hoped Reuben would get stuck in the same bog himself. Their employer rejoined, “If he should, we will do our duty and help him out.” “There is such a thing as being too good-natured,” said they. “If Reuben Black takes the notion that people are afraid of him, it makes him trample on them worse than ever'”
“Oh wait a while,” replied Green, smiling, “I will kill him before long. Wait and see if I do not kill him.”
It chanced soon after, that Reuben's team did stick fast in the same bog, as the workmen had wished. Simeon noticed it from a neighbouring field, and gave directions that the oxen and chains should be immediately conveyed to his assistance. The men laughed, shook their heads, and talked about the old hornet. They, however, cheerfully proceeded to do as their employer had requested. “You are in a bad situation neighbour,” said Simeon, as he came alongside the foundered team; “but my men are coming with two yoke of oxen, and I think we shall soon manage to help you out.” “You may take your oxen back again,” replied Reuben quickly; “I want none of your help.” In a very friendly tone Simeon answered, “I cannot consent to do that; for evening is coming on, and you have very little time to lose. It is a bad job at any time, but it will be still worse in the dark.” “Light or dark, I do not ask your help,” replied Reuben emphatically, “I would not help you out of the bog the other day when you
The team was soon drawn out, and Simeon and his men went away, without waiting for thanks. When Reuben went home that night, he was unusually thoughtful. After smoking awhile in deep contemplation, he gently knocked the ashes from his pipe, and said, with a sigh, “Peg, Simeon Green has killed me!” “What do you mean?” said his wife, dropping her knitting with a look of surprise. “You know when he first came into this neighbourhood, he said he would kill me,” replied Reuben; “and he has done it. The other day he asked me to help his team out of the bog, and I told him I had enough to do to attend to my own business. To-day my team stuck fast in the same bog, and he came with two yoke of oxen to draw it out. I felt ashamed to have him lend me a hand; so I told him I wanted none of his help; but he answered just as pleasant as if nothing had happened, that night was coming on, and he was not willing to leave me in the mud.” “He is a pleasant spoken man,” said Mrs. Black, “and always has a pretty word to say to the boys. His wife seems to be a nice neighbourly body, too.” Reuben made no answer; but after meditating awhile, he remarked, “Peg, you know that big ripe melon down at the bottom of the garden? you may as well carry it over there in the morning.” His wife said she would, without asking him to explain where “over there” was.
But when the morning came, Reuben walked backwards and forwards, and round and round, with that sort of aimless activity often manifested by fowls, and fashionable idlers, who feel restless, and do not know what to run after. At length the cause of his uncertain movements was explained. “I may as well carry the melon myself, and thank him for his oxen. In my flurry down there in the marsh, I forgot to say I was obliged to him.”
He marched off toward the garden, and his wife stood at the door, with one hand on her hip, and the other shading the sun from her eyes, to see if he would carry the melon into Simeon Green's house. It was the most remarkable incident that had ever happened since her marriage. She sould hardly believe her own eyes. He walked quickly, as if afraid he should not be able to carry the unusual impulse into action if he stopped to re-consider the question. When he found himself in Mr. Green's house, he felt extremely awkward, and hastened to say, “Mrs. Green, here is a melon my wife sent to you, and we think it is a ripe one.” Without manifesting any surprise at such unexpected courtesy, the friendly matron thanked him, and invited him to sit down. But he stood playing with the latch of the door, and without raising his eyes said, “May be Mr. Green is not in this morning?”
“He is at the pump, and will be in directly, “she replied; and before her words were spoken, the honest man walked in, with a face as fresh and bright as a June morning. He stepped right up
“Thank you, I cannot stop,” replied Reuben. He pushed his hat on one side, rubbed his head, looked out of the window, and then said suddenly, as if by a desperate effort,—“The fact is, Mr. Green, I did not behave right about the oxen.”
“Never mind—never mind,” replied Mr. Green. “Perhaps I shall get into the bog again, one of these rainy days. If I do, I shall know whom to call upon.”
“Why you see,” said Reuben, still very much confused, and avoiding Simeon's mild clear eye—“you see the neighbours here are very ugly. If I had always lived by such neighbours as you are, I should not he just as I am.”
“Ah, well, we must try to be to others what we want them to be to us,” rejoined Simeon. “You know the good Book says so. I have learned by experience, that if we speak kind words, we hear kind echoes. If we try to make others happy, it fills them with a wish to make us happy. Perhaps you and I can bring the neighbours round in time to this way of thinking and acting. Who knows?—let us try, Mr. Black, let us try. And come and look at my orchard. I want to show you a tree which I have grafted with very choice apples. If you like, I will procure you some cuttings from the same stock.
They went into the orchard together, and friendly chat soon put Reuben at his ease. When he returned home, he made no remarks about his visit; for he could not, as yet, summon sufficient greatness of soul to tell his wife that he had confessed himself in the wrong. A gun stood behind the kitchen door, in readiness to shoot Mr. Green's dog for having barked at his horse. He now fired the contents into the air, and put the gun away into the barn. From that day henceforth, he never sought for any pretext to quarrel with the dog or his master. A short time after, Joe Smith, to his utter astonishment, saw him pat Towzer on the head, and heard him say, “Good fellow!”
Simeon Green was too magnanimous to repeat to any one that his quarrelsome neighbour had confessed himself to blame. He merely smiled as he said to his wife, “I thought we should kill him after a while.”
Joe Smith did not believe in such doctrines. When he heard of the adventures in the marsh, he said, “Sim Green is a fool. When he first came here, he talked very big about killing folks, if they did not mind their P's and Q's. But he does not appear to have as much spirit as a worm; for a worm will turn when it is trod upon.
Poor Joe had grown more intemperate and quarrelsome, till at last nobody would employ him. About a year after the memorable incident of the water-melon, some one stole several valuable hides from Mr. Green. He did not mention the circumstance to any one but his wife; and they both had reason for suspecting that Joe was
“Whoever stole a lot of hides on Friday night, the 5th of the present month, is hereby informed that the owner has a sincere wish to be his friend. If poverty tempted him to this false step, the owner will keep the whole transaction a secret, and will gladly put him in the way of obtaining money by means* more likely to bring him peace of mind.”
This singular advertisement, of course, excited a good deal of remark. There was much debate whether or not the thief would avail himself of the friendly offer. Some said he would be a green - horn if he did; for it was manifestly a trap to catch him. But he who had committed the dishonest deed alone knew whence that benevolent offer came, and he knew that Simeon Green was not a man to set traps for his fellow-creatures.
A few nights afterwards, a timid knock was heard at Simeon's door, just as the family were retiring to rest. When the door was opened, Joe Smith was seen on the steps, with a load of hides on his shoulders. Without raising his eyes, he said in a low humble tone, “I have brought them back, Mr. Green. Where shall I put them?”
“Wait a moment till I can light a lantern, and I will go to the barn with you,” he replied. “Then you will come in, and tell me how it happened. — We will see what can be done for you.”
Mrs. Green knew that Joe often went hungry, and had become accustomed to the stimulus of gin. She therefore hastened to make hot coffee, and brought from the closet some cold meat-pie.
When they returned from the barn she said, “I thought you might feel better for a little warm supper, neighbour Smith.” Joe turned his back towards her, and did not speak. He leaned his head against the chimney, and after a moment's silence, he said in a choked voice, “It was the first time I ever stole anything, and I have felt very bad about it. I do not know how it is. I did not think once I should ever come to he what I am. But I took to quarrelling, and then to drinking. Since I began to go down hill, every body gives me a kick. You are the first man that has offered me a helping hand. My wife is feeble, and my children starving. You have sent them many a meal, God bless you! and yet I stole the hides from you meaning to sell them the first chance I could get. But I tell you, Mr. Green, it is the first time I ever deserved the name of thief.”
“Let it be the last, my friend,” said Simeon, pressing his hand kindly. “The secret shall remain between ourselves. You are young and can make up lost time. Come now, give me a promise that you will not drink one drop of intoxicating liquor for a year, and I will employ you, to-morrow, at good wages. Mary will see to your family early in the morning, and perhaps we may find some employment for them also. The little boy can at least pick up stones. But eat a bit now, and drink some hot coffee. It will keep you from wanting anything stronger to-night. You will find it hard to
Joe tried to eat and drink, but the food seemed to choke him. He was nervous and excited. After an ineffectual effort to compose himself, he laid his head on the table and wept like a child.
After a while, Simeon persuaded him to bathe his head in cold water, and he ate and drank with good appetite. When he went away, the kind-hearted host said, “Try to do well, Joseph, and you shall always find a friend in me.”
The poor fellow pressed his hand, and replied, “I understand now how it is you kill bad neighbours.”
He entered into Mr. Green's service next day, and remained in it many years, an honest and faithful man.
We are much afraid, that by the bulk of professing Christians, as well as by those who make no profession of religion, the Sabbath is looked upon too exclusively in the light of a duty—something obligatory upon them, like a required task; and too little in the light of a privilege—a weekly benefit conferred upon them by God for their advantage. A few Sabbaths ago, when returning home from public worship, we met two or three men coming down from the Town belt, with faggots of wood upon their shoulders. On meeting them we accosted them somewhat as follows:—“What! do your employers oblige you to work seven days in the week? Six days in the week is as much as other men work, and as much as any man ought to work. You must have a very hard master. It is too bad to make you work on Sabbath as well as Saturday.” They seemed evidently taken aback with this view of their position, and stammered out some excuse that their work could not be all done on Saturday. Had we reproved them for Sabbath-breaking, it is very likely they would have turned round and said, they were doing no harm to anybody; or we had nothing to do with them; or have alleged one or other of the ninety and nine excuses for profanation of the Lord's day. But when instead of reproof we expressed
From a late number of the North British Review, we have extracted the following excellent remarks upon this subject. To those of our readers who have access to that periodical we strongly recommend the perusal of the whole article.
“The Sabbath is God's gracious present to a working world, and for wearied minds and bodies, it is the grand restorative. The Creator has given us a natural restorative,—sleep; and a moral restorative—Sabbath keeping; and it is ruin to dispense with either. Under the pressure of high excitement, individuals have passed weeks together, with little sleep or none; but when the process is long continued, the over-driven powers rebel, and fever, delirium, and death come on; nor can the natural amount be systematically curtailed without corresponding mischief. The Sabbath does not arrive like sleep. The day of rest does not steal over us like the hour of slumber. It does not entrance us almost whether we will or not; but addressing us as intelligent beings, our Crcator assures us, that we need it, and bids us notice its return, and court its renovation. And if, going in the face of the Creator's kindness, we force ourselves to work all days alike; it is not long until we pay the forfeit. The mental worker—the man of business or the man of letters—finds his ideas coming turbid and slow; the equipoise of his faculties is upset; he grows moody, fitful, and capricious, and with his mental elasticity broken, should any disaster occur, he subsides into habitual melancholy, or in self-destruction, speeds his guilty exit from a gloomy world. And the manual worker—the artizan, or the engineer—moiling on from day to day, and week to week; the bright intuition of his eye, gets blunted; and forgetful of their cunning, his fingers no longer perform
“‘Although the night apparently equalizes the circulation well, yet it does not sufficiently restore its balance for the attainment of a “Not many years ago, a Contractor went on to the West, with his hired men and teams to make a turnpike road. At first he paid no regard to the sabbath, but continued his work as on other days, He soon found, however, that the ordinances of Nature, no less than the moral law was against him. His labourers became sickly, his teams grew poor and feeble, and he was fully convinced, that more was lost than gained, by working on the Lord's day. So true is it that the Sabbath day labourer, like the glutton and the drunkard, undermines his health, and prematurely hastens the infirmities of age, and his exit from the world.”—long life. Hence one day in seven by the bounty of Providence is thrown in as a day of compensation, to perfect by its repose the animal system. You may easily determine this question as a matter of fact, by trying it on beasts of Dr. Humphrey, of America, quoted in the Evangelical Magazine, March 1848.continued diurnal exertion, and excitement, on his animal system, is not so immediately apparent, as it is on the brute; but in the long run he breaks down more suddenly. It abridges the length of his life, and that vigour of his old age, which (as to mere animal power) ought to be the object of his preservation. This is said simply as a physician, and without reference at all to the theological question. But if you consider further, the proper effect of real Christianity, namely, peace of mind, confiding trust in God, and good will to man, you will perceive in this source of renewed vigour to the mind, and through the mind to the body, an additional spring of life imparted from this higher use of the Sabbath as a holy rest.
“Could we catch the eye of the industrious reader, this is the primary view, which we would seek to impress upon him. That the Sabbath is God's special present to the working man, and that one chief object of it is to prolong his life, and preserve efficient his working time. In the vital system it acts like a compensation pond; it replenishes the spirits, the elasticity and vigour which the last six days have drained
The Savings’ Bank of human existence is the weekly Sabbath day * * * * * * It is not an Act of Parliament—however remotive of hindrances—but it is the law of God, hidden in the hearts of the citizens, which will give us a national Sabbath. And nothing can deposit it there except the gospel. Every thing therefore which tends to make that Gospel more effective— disinterestedness, elevation, and sancity in the pastoral character; freshness and gainliness in pulpit addresses; tracts no longer well meaning truisims, but terse and vigourous appeals to a clever and thinking community; sermons something better than a languid echo, from our earnest sires; own missions and rural itineracies, the mounted and foot patrol of a
John xx. 22, 23, Receive ye the Holy Ghost, Whosoever sins ye remit, they are remitted unto their, and whosoever sins ye retain, they are retained.
Along with this text we may consider the parallel passages in Math. xvi. 19, and xviii. 18. “Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven,” as the same principles of interpretation apply to each. On a forced interpretation of these and similar texts has the dangerous notion been erected, that priests may grant particular absolution to individuals. In opposition to this view, we consider that these verses come under the rule of interpretation that “When an action is said to be done, the meaning frequently is, that it is declared, or foretold that it shall be done” We shall illustrate this rule by a few examples. In Gen. xli, 13. The chief butler says of Joseph, “As he interpreted to us so it was; me he restored unto mine office, and him he hanged,” Joseph did nor restore the butler and hang the baker, he simply foretold or declared that such should be the case. In Jer. i, 9, 10. The prophet's commission runs thus. “I have put my words in thy mouth. See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant; that is to prophesy or declare them pulled down &c. In Hos. vi. 5, it is said, “I have hewed them by the prophets, I have slain them by the words of my mouth” that is, I have foretold by the prophets that they should be hewed and slain. pollute him. Priests and prophets, especially, are said to do what they simply foretell or declare. Let us see if the sarne language is employed in the New Testament respecting” its ministers. The Acts and the Epistles of the Apostles, are certainly the best comments on the Commission given to the Apostles. How then do we find them acting as to remitting and retaining, binding and loosing. On the day of Pentecost when they were filled with the Holy Ghost, we find Peter exercising his commission as follows,” Then said Peter to them (the penitent hearers,) Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, &c. And with many other words did he testify and exhort, saying, save yourselves, &c. Then they that gladly received his word were baptized.” (Acts ii, 38—41.) Peter evidently understood his power of remitting sins &c., to consist in pointing out the infallible method of obtaining remission, and in admitting professed believers to the fellowship and privileges of the Church. Again when he retained Simon Magus in his sins, it was in this form, “Thy money perish with thee, Thou hast neither part nor lot in this matter; for thy heart is not right before God. Repent therefore of thy wickedness and pray God, &c, for I perceive that thou art in the gall of bitterness, and in the bond of iniquity. (Acts, viii, 20—23.) Peter judging of his state and character from his conduct, simply declared that the judgments of God would certainly come upon him if he continued impenitent. Paul and Silas acted in the very same manner to the penitent jailor at Philippi; they declared to him how his sins would infallibly be remitted. He professed his belief in their doctrine and was baptized, Paul in 1 Cor. v., shews how the sins of the incestuous person are to be retained, or how he is to be bound on earth. He was to be delivered unto Satan,—excluded from the privileges of the Church; and sent back as a heathen to the world, of
The following judicious remarks, from Scott's Commentary, must carry conviction to the mind of every unprejudiced reader;—
“The expression doubtless immediately related to the authority by which the apostles were employed as the representatives of Christ. They were endued with the Holy Spirit, that they might infallibly declare his truths to mankind, and determine what was binding on the conscience and what not; to show what persons ought to be admitted into the church or excluded from it; to decide on the characters of those whose sins are forgiven or the contrary; and whatever in these, and similar respects, they bound on earth would be bound in heaven. The apostles themselves had not an infallible insight into the characters of men, and they were liable to mistakes and sins in their own conduct. But they were infallibly preserved from error in stating the way of acceptance and salvation, the rule of obedience, the believer's character and experience, and the final doom of unbelievers, hypocrites, and apostates. In such things their decision was absolute, and ratified in heaven; as all will find at last, even they who now despise it. In this respect their apostolic authority continues in their doctrine, as transmitted to us in the New Testament; but all other ministers of whatever rank, name, or age, can do no more than declare the doctrine of the apostles, and apply it to particular cases, by preaching the word, administering divine ordinances, admitting men into the visible church, or excluding them from it, or by personal encouragement and warning. As far as they proceed in accordance to the Scripture in these things, their decisions are warranted, and ratified in heaven; but not when they mistake, either in doctrine, or in its application to particular persons or characters. As no man can see another's heart; and as no man hath any inherent power to forgive sin, or the contrary: so all pretensions absolutely to absolve or to retain men's sins, claim more than even apostolical authority; for surely none will maintain that any man can be made a true believer or a hypocrite by the erroneous decision of another concerning him. * * *
“The absolute authority given to the apostles was inseparably connected with their immediate inspiration; and all their succssors,
“We have not at present such authority as was entrusted to the apostles, and none can forgive sins but God only; yet let no man despise the declarations and censures of Gospel ministers; for as far as they agree with the word of God, they will be ratified in heaven, whether they pronounce the penitent and believing to be fully pardoned, or the unbelieving and hypocritical to remain under the wrath of God.”
Colonel Turnbull, an American writer and officer, in his life written in 1842, says:—
At the age of nine or ten, a circumstance occurred to me which deserves to be written on adamant. In the wars of New England with the natives, the Mohegan tribe of Indians early became friends of the English. Their favourite ground was on the banks of the river (now the Thames,) between New London and Norwich…….. The government of this tribe had become hereditary in the family of the celebrated chief, Uncas…. Among these hunters was one named Zachary, of the royal race, an excellent hunter, but as drunken and worthless an Indian as ever lived. When he had somewhat passed the age of fifty, several members of the royal family, who stood between Zachary and the throne of his tribe, died; and he found himself with only one life between him and the empire. In this moment his better genius resumed its sway, and he reflected seriously:
“How can such a drunken wretch as I am aspire to be the chief of this honourable race? What will my people say, and how will the shades of my noble ancestors look down indignant upon such a base successor? I will drink no more.” He solemnly resolved never again to taste any drink but water, and he kept his resolution
I heard this story, and did not entirely believe it; for young as I was, I already partook of the prevailing contempt for Indians …….. One day, the mischievous thought struck me to try the sincerity of the old man's temperance. Our family were seated at dinner, and there was some excellent home-brewed beer on the table. I addressed the old chief:—“Zachary, this beer is excellent, will you taste it?” The old man dropped his knife and fork, leaned forward with a stern expression, his black eye, sparkling with indignation, was fixed on me: “John,” said he, you do not know what you are doing. You are serving the devil, boy! Do you not know that I am an Indian? I tell you that I am, and that if I should but taste your beer, I could not stop until I had got rum, and become again the drunken contemptible wretch your father remembers me to have been. John, while you live, never again tempt any man to break a good resolution.” Socrates never uttered a more valuable precept; Demosthenes could not have given it in more solemn tones of eloquence. I was thunders, ruck. My parents were deeply affected; they looked at each other, at me, and at the venerable Indian, with deep feelings of awe and respect. They afterwards frequently reminded me of the scene, and charged me never to forget it. Zachary lived to pass the age of eighty, and sacredly kept his resolution. He is buried in the royal burial-place
In early life David kept his father's sheep; his was a life of industry; and though foolish men think it degrading to perform any useful labour, yet in the eyes of wise men industry is truly honourable, and the most useful man is the happiest. A life of labour is man's natural condition, and the most favourable to mental vigour and bodily health. Bishop Hall says, “Sweet is the destiny of all trades, whether of the brow or of the mind. God never allowed man to do nothing.” Rome was more than once saved by a man who was sent from the plough. Moses had been keeping sheep for forty years before he came forth as the deliverer of Israel. Jesus Christ himself, during the early part of las life, worked as a carpenter. His apostles were chosen from among the hardy and labourious fishermen. From these I infer, that when God has any great work to perform, he selects as his instruments those who by their previous occupation had acquired habits of industry, skill, and perseverance; and that in every department of society, they are the most honourable who can earn their own living by their own labour. Children of pride! what say you to these things?
On Sabbath, the 12th August, the
The number of Germans in and around Nelson is nearly 200. The Lutheran Church has sent five missionaries to New Zealand; three are ordained to the ministry, and two are unordained assistants. The
On Sabbath, the 2nd ult., the Presbyterian Church in the Hutt was opened for public worship. The
But remember that the work is not ended; it is only begun; this house is only a means to gain an end; the
The house is a substantial and commodious building, capable of containing upwards of a hundred. This is the fourth place of worship erected in the Hutt. It is pleasing to witness the activity of the settlers in providing for the worship of God, and the exemplary manner in which the bulk of them attend to the duties of the Sabbath. We have heard it said, that some of the thoughtless witlings who on the first day of the week leave Wellington and the Sabbath behind them, chagrinedat finding more Sabbath at the Hutt than at home, have left it in disgust and tried to raise the laugh against it, by calling it the “Holy Land!” May it long excite and be worthy of such reproaches.
On the Evening of the 3rd ult. the Annual Meeting of the Port Nicholson Total Abstinence Society was held in the Congregational Chapel, Kumutoto. The
House of God without the Book of God; and it ought to be every one's ambition to have the best copy they can procure of the best book. Heads of families who wish to possess a good family bible would do well to visit the depository without delay; the number of these bibles is but limited, and they are being fast bought up. It is true, family readings or family worshipmay be performed with any kind of bible; but the very sight of a large, venerable bible is a constant monitor to those forgetful of this important and delightful exercise. A family bible, is also the most appropriate ornament in a Christian's dwelling, and no heirloom is more care fully preserved or more highly prized by dutiful children, and pious descendants than “The “big ha’ Bible, once their father's pride.” Besides the publications of these two Societies
October.—The state of the weather exercises such an important influence upon vegetable life, and consequently upon the operations of the Gardener, that both should be considered as inseperably connected. It is generally considered that this has been the most backward spring experienced by the colonists for many years; and yet on refering to my notes of last year, I perceive much less difference than I should have expected. The same prevalence of cold S. E. winds, hot mid-days, and cold nights, existed, perfectly agreeing with the cutting E. and N. E. winds, of England, so peculiarly distressing to invalids, and irritating to the nerves of sensitive people. There is no doubt however that the S. E. gale on the 23th of August was the coldest ever experienced in the Hutt Valley during the last eight years; for it killed a finely grown shrub of the decidious cassia, (called here the Cape Laburnum) break winds, in all situations exposed to our prevalent winds, and for which I hope to give full directions at the proper season.
Planting, whether of fruit or of forest trees, should cease with the first week of September, when the season of sowing is fully come. Both annuals and perennials are best sown in circular drills, with a vacant space inside; this method prevents the young plants from being over crowded, and facilitates their subsequent transplanting; if, however, they are intended to remain on the spot where sown, all should be pulled up excepting three or four of the strongest only, and these at sufficient distances to permit their free growth.
In the first week of October the following garden plants are usually in flower.
All the species of narcissus (of which I possess six) excepting the double white, the most beautiful of all, from its close resemblance to the white variety of the Camellia Japonica, Gladiolus fulgens or pure red Gladiolus, Fritillaria Persica, a new species, recently received from Loddiges. Asphodelius fistulosus, and Luteus, Cowslips, Primroses, Polyanthuses, Stocks, Anemonies, and Violets, are all now in full perfection.
The Hawthorn buds are expanded, the young shoots of the Furz Erroneously spelled Ilex in the last number; the Ilex is the Holly. S.ulex Europœus) are near an inch long, hand those the native Evergreen so much advanced that few can be successfully removed, excepting with large balls of earth.
The Shrubs which are in flower the first week in October are the Australian, willow mimosa, the two flowering Currents, (Ribes sunguinea and rosea) the crimson and the rose coloured. The Caucares japonica with its pretty yellow blosoms and the Mesprilis japonica with its crimson flowers so closely resembling the Pomegranite. The silver wattle or mimosa has almost cast its flowers which are only in perfection during the last month.
The white Iris, Iris nivosa Sw. opens its blossoms early in October. Tulips, if planted early in the spring usually flower the second and third week, and face towards the end of the month.
The beautiful Ixia patens and several other species open blossoms towards the middle of the month but most of the cape bulbs flower much later.
All choise plants, sheltered during the winter and early spring in frames, may now be exposed to the free air, which will
Gooseberries will be sufficiently large, the last week of this month, to gather for tarts: the fruit, should be equally thinned off all the branches, and not taken entirely from same only.
All standard and trained fruit trees should be carefully looked over, and such young shoots rubbed off with the thumb, as would disturb the equal distribution of the branches.
The general character of this month, for the two last years, was most unfavourable to vegetation. Cold nights and mornings, with a dry, scorching heat in the middle of the day. The tremendous S. E. gale which began on the 14th of last October, will long be remembered by the settlers, as ushering in that fearful succession of earthquakes which afflicted the settlement.
The English Elder tree, which grows remarkably well in this district, generally comes into flower the last week in September.
Towards the end of this month, seeds of the different species of the gaurd family, i.e. of pumpkins, melons, vegetable marrow, tomatoes, or love apples, &c., may be sown under a frame, or hand glass. Those who do not possess the former, may easily convert the bowls of large tumblers, or pickle bottles, into the latter. Frames are the best protection to all tender seellings, but it frequently happens that the disappointed cultivator finds that as fast as the colyledons, (or two first leaves of the above plants) show themselves above ground, they are eaten off by the “grubs” ss they are called. These grubs, however, are almost always slugs, (Limax) which hide themselves in the day, just beneath the surface, and emerge during the night, or in damp weather, for the purpose of feeding upon green vegetables. To discover their retreat is hopeless: but by adopting the following simple method of entrapping these pests, it is ten chances to one that any escape. When the seeds are sown in the frame, scatter a few small cabbage, lettuce, or even sow thistle leaves, over the ground within the frame. If there are any slugs under they will feed on these succulent leaves, and shelter themselves beneath them during the day, when they may be collected every morning or evening. The same method should be pursued whenever seeds or plants are under glass; for the slugs being confined within the frame, will devour almost every thing growing there, although if they were at liberty, other food might suffice, or be sought after.
If these plants are intended to be removed to the open air, this can de done, on any moist rainy day, early in November.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
It is the boast of the Church of Rome, that she is the infallible interpreter of Scripture, and that those who implicitly follow her teaching cannot err; but that those who admit the right of private judgment, admit a principle that leads to nothing but uncertainty and confusion; to divisions and subdivisions, multiplied without end, and without resource or remedy. To be relieved from the labour and responsibility of personally investigating the word of God—to repose with implicit confidence on the authoritative teaching of the Church or the clergy—to live at ease, and think and believe by proxy, is quite congenial to the natural indolence of the human mind; and such a dogma will find much in human nature favourable for its reception. Protestantism has no such couches for the indolent—no such royal roads to divine knowledge and saving faith. She has no infallible human interpreters, either in tradition or the church. She requires every one to examine the word of God for himself—
an Infallible Standard—the Bible: received not on the authority of the Church,—but of God. The Church is the pillar and ground of the truth; but this pillar rests upon the foundation of the Apostles and Prophets, the chief corner stone being Jesus Christ. If a royal proclamation is engraven on a pillar, the writing derives no authority from the sculptured marble or the lettered Jorass; all its authority is derived from the name of the sovereign by whom it is issued. The pillar may give extensive and permanent publicity to the proclamation, but it gives it no authority; so the Church, being a public and a permanent institution, is to proclaim and perpetuate the knowledge of the Bible—to give permanent publicity to the truths of God's word; but she confers no authority upon them. They are infallibly certain and perpetually authoritative; because they bear the impress of God, and come direct from heaven. The holy penmen spoke as they were moved by the Holy Ghost.
We have also an Infallible Interpreter of this standard;—not human reason; that is a help, but it is fallible;—not the ministry; that is a help, but it is also fallible. Every human help, though useful in its place, is fallible. But we have a heavenly, an infallible Interpreter—the Holy Spirit. Before
While the earth remaineth, seed-time and summer will return at their appointed seasons; and whereever, during these periods, the husbandman properly prepares the soil, and casts in the appropriate seed; there the Spirit of God, breathing vegetable life in showers and sunshine, will, by the mysterious agency of heat and moisture, impart vitality to the seeds, and they will spring up, according to their kinds, in varied forms of living beauty. So during the Dispensation of the Spirit, wherever the Bible comes, wherever the truths of God are proclaimed, there is the Spirit, ready to give them effect—wherever the seed—the word, is deposited in a heart prepared for
Protestants! Value and improve your inestimable privileges. Your faith does not rest, in any point, upon doubtful traditions. Your standard of belief and practice is the words of the Holy Ghost. The ordinances you observe depend for their efficacy, not on the uncertain claim of priestly succession, but on the promised power of the Spirit of God. The Author and the Interpreter of the law is the same. He is alive; he is on earth; he is promised to all who ask him. But although you have an infallible law and a divine interpreter, remember that the Bible will not teach unless it is studied, and the Spirit will not enlighten unless he is sought. Therefore, be persuaded to search the Scriptures, and to pray earnestly for the Spirit. If you do so, you will assuredly become wise unto salvation.
The following paragraphs are extracted from President anno 1735, the town seemed to be full of the presence of God; it was never so full of love, nor of joy, and yet so full of distress, as it was then. There were remarkable, tokens of God's presence in almost every house. It was a time of joy in families on account of salvation being brought unto them; parents rejoicing over their children as new born, and husbands over their wives, and wives over their husbands. The goings of God were then seen in his Sanctuary, God's day was a delight, and his tabernacles were amiable. Our public assemblies were then beautiful: the congregation was alive in God's service, every one earnestly intent on the public worship; every hearer eager to drink in the words of the minister as they came from his mouth; the assembly were, from time to time in tears while the word was preached; some were weeping with sorrow and distress; others with joy and love, others with pity and concern for the souls of their neighbours.
Our public praises were then greatly enlivened; God was then served in our psalmody, in some measure, in the beauty of holiness. It has been observable that there has been scarce any part of divine worship, wherein good men amongst us have had grace to drawn forth, and their hearts so lifted up in the ways of God, as in singing his praises. Our congregation excelled all that ever I knew in the external part of the duty before; the men generally carrying regularly, and well, three parts of music, and the women a part by themselves; but now they were wont to sing with unusual elevation of heart and voice, which made the duty pleasant indeed.
In all companies, on other days, on whatever oceasions persons met together Christ was to be heard of, and seen in the midst of them. Our young people, when they met, were wont to spend their time in talking of the excellency and dying love of Jesus Christ, the glory of the way of salvation, the wonderful, free, and sovereign grace of God, his glorious work in the conversion of a soul; the truth and certainty of the great things of God's word, the sweetness of the views of his perfections, &c. And even at weddings which formerly were mere occasions of mirth and jollity, there was no discourse of anything but religion, and no appearance of any but spiritual mirth. Those amongst us who had been formerly converted, were greatly enlivened and renewed with fresh and extraordinary incomes of the spirit of God; though some much more than others, according to the measure of the gift of Christ. Many who had before laboured under difficulties about their own state, had now their doubts removed by more satisfying experience, and more clear discoveries of God's love.
Frequently when persons have first had the gospel ground of relief discovered to them, and have been entertaining their mind with, the sweet prospect, they have thought nothing at that time of their being converted. To see, that there is an all-sufficiency in God, and such plentiful provision made in Christ, after they have been borne down and sunk with a sense of their guilt and fears of wrath, exceedingly refreshes them. The view is joyful to them; as it is in its own nature glorious, gives them quite new and delightful ideas of God and Christ, and greatly encourages them to seek conversion. This begets in them a strong resolution to devote themselves and their whole lives to God and his Son, and particularly to wait till God shall see fit to make all effectual; and very often they entertain a strong persuasion that He will'in his own time do it for them.
There is wrought in them a holy repose of soul in God through Christ, with a sweet disposition, to fear and love him, and to hope for blessings from him in this way. Yet they have no imagination that they are now converted, it does not so much as come into their minds, and very often the reason is, that they do not see that they accept of this sufficency of salvation acceptance; not being sensible that the obedient and joyful entertainment which their hearts give to this discovery of grace is a real acceptance. They know not that the sweet complacence they feel in the mercy and complete salvation of God, as it includes pardon and sanctification, and is held forth to them only through Christ, is a true receiving of this mercy, or a plain evidence of their receiving it. They expected I know not what kind of rest of soul, and perhaps they had no distinct view of it themselves. Their ideas of what conversion is seem to have been very imperfect.
Many fall under such a mistake as to be ready to doubt of their good estate, because there was so much use made of their own reason in the convictions they have received; they are afraid that they have no illumination above the natural force of their own faculties: and many make that an objection against the spirituality of their convictions, that it is so easy to see things as they now see them. They have often heard, that conversion is a work of mighty power, manifesting to the soul what neither man nor angel can give such a conviction of; but it seems to them that it was because they never thought of it. But very often these difficulties are soon removed by those of another nature; for when God withdraws they find themselves as it were blind again, they for the present lose their realizing sense of those things that looked so plain to them, and, by all they can do, they cannot recover it, till God renews the influences of his spirit.
Persons after their conversion often speak of religious things as coming new to them; that preaching is a new thing, that it seems to them they never heard preaching before; that the bible is a new book; they find there new chapters, new psalms, new histories, because they see them in a new light. Here was a remarkable instance of an aged woman, above seventy years, who had spent most of her days under Mr. Stoddard's powerful ministry. Reading in the real and very wonderful, but quite new to her. As first, before she had time to turn her thoughts, she wondered within herself, that she had never heard of it before; but then immediately recollected herself, and thought she had often heard of it, and read it, but never till now saw it as real. She then cast in her mind, how wonderful this was, that the Son of God should undergo such things for sinners, and how she had spent her time in ungratefully sinning against so good a God, and such a Saviour; though she was a person very worthy, and of a blameless and inoffensive life. And she was so overcome by those considerations, that her nature was ready to fail under them; those who were about her, and knew not what was the matter, were surprised, and thought she was a dying.
These awakenings when they have first seized on persons, have had two effects; one was, that they have brought them immediately to quit their sinful practices: and the looser sort have been brought to forsake and dread their former vices and extravagancies. When once the spirit of God began to be so wonderfully poured out in a general way through the town, people had soon done with their old quarrels, backbitings, and intermeddling with other men's matters. The tavern was soon left empty, and persons kept very much at home; none went abroad unless on necessary business, or on some religious account, and every day seemed in many respects like a Sabbath-day. The other effect was, that it put them on earnest application to the means of salvation, reading, prayer, meditation, the ordinances of God's house, and private conference; their cry was, What shall we do to be saved? The place of resort was now altered, it was no longer the tavern, but the minister's house that was thronged far more than ever the tavern had been wont to be.
While God was so remarkably present amongst us by his spirit, there was no book so delightful as the then, also there was no time so prized as the Lord's day, and no place in this world so desired as God's house. Our converts then remarkably appeared united in deep affection to one another, and many have expressed much of that spirit of love which they felt towards all mankind; and particularly to those who had been least friendly to them. Never, I believe, was so much done in confessing injuries, and making up differences, as the last year. This work of God had also a good effect to unite the people's affections much to their minister.
Although people did not ordinarily neglect their worldly business; yet religion was with all sorts the great concern, and the world was only a thing by the bye. The only thing in their view was to get to the kingdom of heaven, and every one appeared pressing into it. The eagerness of their hearts in this great concern could not be hid, it appeared in their very countenances.
We strongly recommend the perusal of the whole work to all who may have access to the book.
Was born in the City of Regeneration, in the Parish of Repentance-unto-life; was educated at the School of Obedience, and now lives in the Plain of Perseverance. He works at the Trade of Diligence, notwithstanding he has a large Estate in the County of Christian Contentment and many times does Jobs of Self-Denial. He wears the Plain Garment of Humility, and has a better Suit to put on when he goes to Court, called the Robe of Christ's Righteousness. He often walks in the Valley of
Happy is he who has Gospel-Submission in his will, Due Order in his affections, Sound Peace in his conscience, Sanctifying Grace in his soul, Real Divinity in his breast, True Humility in his heart, the Redeemer's Yoke on his neck, a Vain World under his feet, and a Crown of Glory on his head.—Happy is the Life of such a Man.
In order to attain which, pray fervently, believe firmly, wait patiently, work abundantly, live holily, die daily, watch your hearts, guard your senses, redeem your time, love Christ, and long for glory.
Minister of the Gospel, near Whitchurch, Shropshire.
The following sketch of the Rev. P. Henry is an abridged compilation from the deeply interesting Memoirs written by his son, the Rev. Mathew Henry, author of the celebrated commentary on the Holy Scriptures.
His mother was an excellent woman. She was dead to the vanities of the Court, though she lived in the midst of them. She looked well to the ways of her household; prayed with them daily; catechised her children; and taught them the good knowledge of the Lord betimes. Mr. Henry often spoke with thankfulness to God, for having such a mother. She died of consumption when he was in his 14th year. A little before she departed she said to those near her, “My head is in heaven, and my heart is in heaven: it is but one step more and I shall be there too.”
Prince Charles and the Duke of York being about his age, he was often one of their playmates, and they promised him preferment. Archbishop Land took a particular kindness to him also. But the breaking up and scattering of the Court by the calamities of 1641, at once dashed the expectation of Court preferment, and prevented the danger of Court entanglement. One advantage, however, he seems to have derived from his Court-education—an uncommon degree of that good breeding, that almost indescribable agreeableness of manners, and behaviour, which the world calls politeness; the Scriptures courtesy. Never was any man farther from the rudeness and moroseness which some scholars, and too many that profess religion, either wilfully affect, or carelessly allow themselves in, to the reproach of their profession. Sanctified civility is a great ornament to Christianity. It is one of the laws of our religion, exemplified in the conduct of this good man, to honour all men.
At twelve years of age he entered Westminister school, under Mr. Vincent and Dr. Bushy
There was then a daily morning lecture set up at the Abbey Church, between six and eight o'clock, and preached by seven of the worthy members of the assembly of divines in course. It was the request of his pious mother to Dr. Busby, that her son might attend that lecture daily, which he allowed. The Lord was pleased to make good impressions on his soul, by the sermons he heard there. His mother also took him with her to Mr. Case's lecture every Thursday. On the Lord's Day he sat under the powerful ministry of Mr. Stephen Marshall. He also attended constantly upon the monthly fasts at St. Margaret's where the best and ablest ministers of England preached before the House of Commons. The service of the day lasted from eight in the morning till four in the afternoon. At the monthly fasts he had often sweet meltings of soul, and many warm and lively truths came home to his heart, and he daily increased in that wisdom and knowledge which are unto salvation.
It was his constant practice, from eleven or twelve years old, to
It was the ancient practice at Westminister School, that all the King's scholars who stood candidates for election to the University, were to receive the Lord's Supper before, which he did with the rest, in 1647, in the 16th year of his age. Dr. Busby took great pains with his scholars who were to approach that holy ordinance, for several weeks before, at stated times, with great skill and seriousness of application, and manifest concern for their souls, instructing and exhorting them. Mr. Henry's profiting by these exercises appears from his own words. After relating his preparatory exercises of self examination, repentance, and self dedication, he says, “After which coming to the ordinance, there, there, I received him indeed, and he became mine, I say mine! Bless the Lord, O my Soul!”
From these early experiences of his own, he would bear testimony to the benefit and comfort of early piety. He would often witness against that wicked proverb, A young saint an old devil; and would rather have it said, A young saint an old angel. He observed, concerning Obadiah, that he feared the Lord from his youth; and it is said of him that he feared the Lord greatly. Those that would come to fear the Lord greatly, must fear the Lord in their youth. No man did his duty so naturally as Timothy did, who from a child knew the Scriptures. He would sometimes apply to this subject that common saying, “He that would thrive must rise at five.” In dealing with young people, how earnestly would he press this upon them. “I tell you that you cannot begin too soon to be religious, but you may put it off too long. Manna must be gathered early, and God who is the first must have the first.
He would also recommend it to the care of parents to bring their children betimes to public ordinances. He would say, that they are capable, sooner than we are aware, of receiving good by them. The Scripture takes notice more than once of the little ones in the solemn assemblies. He would also recommend to young people, a practise which he himself continued through life, that of writing sermons, as a means to engage their attention in hearing, to prevent drowsiness, and to help their memories when they came either to meditate on what they had heard, or to communicate them, to others, and many have cause to bless God for his advice and instruction therein.
In December 1647, he entered the does not fall, gets ground by his stumble.
He was a diligent student, and made good progress in learning. In 1650 he took his Bachelor of Arts degree; and he has recorded the goodness of God in raising up friends who helped him out in the expenses. He would often mention it with thankfulness to God, what great helps and advantages he then had in the University, for both learning and religion. Serious godliness was in reputation; and besides the opportunities they had, there were many of the scholars who used to meet together for prayer and Christian conference, by which they greatly assisted one another in working out their salvation, and preparing themselves for the service of the church and their generation. Dr. Owen and Dr. Goodwin preached the University sermons alternately. The sermons he had heard at Oxford he wrote down; not in the time of hearing, but afterwards when he came home, in his reflections upon them, which he found to be a good help to his memory.
In December, 1652, he proceeded Master of Arts, and in Jan, following he preached his first sermon. His great parts and improvement, notwithstanding his extraordinary modesty and humility, had made him so well known at the University, that he was chosen out of all the masters of that year to be junior of the act, that is to hold certain philosophical disputations, which he did with great applause; and especially in the very spirited and ingenious orations which he made to the University upon that occasion. Dr, Owen who was then the Vice-Chancellor, spoke with great commendation of these and other similar performances, to some afterwards in the University, who never knew him otherwise than by report. It was also matter of wonder to some that so polite an orator, should be come so powerful and profitable a preacher, and so readily lay aside the enticing words of men's wisdom which were so easy to him.
In 1653, in his 22nd year, he left the University and came to Worthenbury in Flintshire, North Wales. Here he resided in the family of Judge Puleston, of Emeral,—the principal family in the parish. The Judge's lady was a person of more than ordinary parts and wisdom; in piety, inferior to few; in learning; superior to most of her sex.
At Emeral he prayed in the family, was tutor to the young gentlemen, and preached once every Lord's Day at Worthenbury, but shortly afterwards he preached twice. Here be applied himself to a plain and practical way of preaching, as one truly concerned for the souls of those he spoke to. He used to say sometimes “We study how to speak that you may understand us.” And “I never think that I can speak plain enough when I am speaking about souls and their salvation,” His audience increased three for one burning and shining light. There were but forty communicants when he first administered the Lord's Supper there, and they never augumented to eighty; yet he had such low thoughts of himself, that he now only never sought for a larger sphere, but would not bearken to any overtures of that kind made to him. He was about eight years from first to last at Worthenbury, and his labours were not in vain. He saw in many of the travel of his soul to the rejoicing of his heart. He was often called upon to preach the week-day lectures which were set up plentifully, and diligently attended in those parts. The people called him the Heavenly Henry; by which title he was commonly known all the country over. He was noted for great piety and devotion, self diffidence and self abasement; this eminent humility put a lustre upon all his other graces.
He was ever forward to promote unanimity among Christians, and lamented the unhappy dissensions which prevailed is his time. He used to observe, “We may as well expect all the clocks in the town to strike together, as to see all good people of one mind in every thing on this side of heaven; but it is not so much our difference of opinion that doeth the mischief, as our mismanagement of that difference.”
While he was at Worthenbury, he constantly laid by the tenth of his increase for the poor, which he carefully and faithfully disposed of, in the liberal things which he devised, especially in the teaching of poor children; and he recommended it as a good rule to lay by for charity, and then it would be easy to lay out for charity; we shall be more apt to seek opportunities of doing good when we have the money lying by us of which we have said, “This is not my own but the poors,” To encourage himself and others in works of charity, he would say, “He is no fool who parts with what he cannot keep, when he is sure to be recompensed with that which he cannot lose.
In 1658, Lady Puleston died, “She was,” said he, “the best friend I had on earth, but my friend in heaven is still where he was, and he will never leave me nor forsake me.” Not long before she died, she said, “My soul leans to Jesus Christ; lean to me sweet Saviour.” In 1659, Judge Puleston died and all Mr, Henry's interest in the Emeral family was buried in his grave. He preached the Judge's funeral sermon, from Neh. xiii. 15, Wipe not out my good deeds that I have done for the house of my God, and for the offices thereof. The design of which was to show that deeds done for the house of God are good deeds, and to press people, according as their ability and opportunity was, to such deeds.
In 1658, he removed from Emeral to a Louse in Worthenbury which the Judge had built for him; and providence soon after provided help meet for him. After long agitation, on April 26, 1660, he married Catherine, the only daughter and heir of Mr. Daniel Mathews, of Broad Oak, in the township of Iscoyd, in Flintshire. Mr. Mathews was a gentleman of good estate; this was his only child; very fair and honourable offers were made for her disposal; but it pleased God to order events, and to over rule the spirits of those concerned, that she was reserved to be a blessing to this good man, in things pertaining both to life and godlinass. His purpose of marriage was published in the Church three Lord's days before; a laudable practice which he greatly approved, and persuaded others to adopt. The day before his marriage, he kept as a day of secret prayer and fasting. He used to say, those who would have comfort in that change of conditon, must see to it, that they bring none of the guilt of the sins of their single life with them into the married state. And the presence of Christ at a wedding will turn water into wine, and he will come if he be invited by prayer.
He took all occasions while he lived to express his thankfulness to God for the great comfort he had in this relation. “A day of mercy,” so he writes on his marriage day, “never to be forgotten.” “God had given him one,” as he writes afterwards, “every way his helper, in whom he had much comfort, and for whom he thanked God with all his heart.” They had six children; the two eldest were sons, and the other four daughters. His eldest son, John, died of measles in the sixth year of his age, and the rest were in mercy spared to them. Their second son, Mathew, will be known by his Commentary and other writings, while the English language Continues to be the vehicle of pious thought, and the medium of religious instruction.
(To be concluded in our next.)
Reply to the Rev. J. J. P. O'Reily's Letter.
The Evangelist, we feel called to make a few remarks upon it. But as our limits will not allow us to advert to various disputed points brought into the letter, we shall confine our observations exclusively to an examination of the arguments adduced in support of the literal interpretation vine““The rock was Christ,” that in these and similar passages the context clearly shows them to be figurative, but that it is not so in the narrative of the institution of the Eucharist;—Chrst was then making his last will and Testament., and would use only the clearest and simplest language. In reply to the objection, that there is no apparent change in the bread, and that Christ's body cannot be in heaven and in a thousand places on earth at the same moment; it is said, to make this an objection is to deny the omnipotence of God,—that it is no more contrary to reason than the doctrine of the Trinity,—that Christ's body was in heaven and earth when he appeared to Saul,—that two bodies may be in the same place by penetration,—that the genius of Leibnitz saw nothing in it repugnant to any principle of natural science,—and that his view has been held by the Church from the earliest period to the present time.
In reply to these, we observe, that in John vi., Christ is not speaking of the Euchrist, much less instituting it; he is preaching, where it is admitted figures are allowable and useful. On account of the hardness of their hearts he spoke in parables, and used figurative language. He is speaking of faith in his incarnation and atonement. Some of the ignorant, carnal Jews understood him literally, and were offended; but his disciples evidently understood him to speak figuratively. Christ says, v. 54, “Whoso eateth my flesh, and drinketh my blood, hath eternal life.” He also says this life cannot be obtained by any other means; for in v. 53, he says, “Except ye eat Everlasting life is equally inseparably connected with eating and drinking and believing; what is clearer then, than that eating the flesh and drinking the blood of the Son of Man, must mean believing the truth respecting his person, incarnation, and atonement? But that no one might mistake his meaning, he adds, v. 63,” It is the spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you they are spirit and they are life.” It is not flesh or matter, but truth that can animate and sustain the soul.
In reply to the objection, that there is no intimation given, either by the Evangelists or the Apostle Paul, that these words, “This is my body,” were to be understood in any sense but the literal; it might be justly said, that the expression is so obviously figurative, that no one could understand it otherwise, without denying the evidences of his senses; and surrendering the exercise of his reason. It was scarcely possible that the disciples could understand these expressions in any other sense than the figurative. The Hebrew language having no word to signify represent, the verb to be was used, expressed or understood, and the whole structure of the Scripture phraseology runs in this form. It is the Lord's passover; It (the tree) is thou O King; Thou art this head of gold. The four beasts are four Kings, &c. It is no objection to say Christ was making his last will and Testament, and hence would use no figures of speech. The whole Biblo is Christ's will and Testament; and although Christ was instituting a Sacrament, it was a symbolical ordinance, and the figurative language that he employed was perfectly familiar to his disciples; yea the very terms had been, fully explained to them, as recorded in John vi.
It is not correct to say, that not one of the sacred writers gives any explanation, to show that they understood “breaking of bread; but there is scarcely a doubt that he refers to it, in Act xx. 7. “Upon the first day of the week when the disciples came together to “break bread” There is no doubt at all, that Paul, in 1 Cor. xi. refers to it; and after recording the words of institution, “This is my body, &c.,” he clearly intimates that there is no change effected, by his repeatedly calling it bread. “As often as ye eat this bread and drink this cup.” “Whoever shall eat this bread and drink this cup.” “Let him eat of that bread and drink of that cup.” “This is not To eat the Lord's supper.” In c. x. he uses the very same language. “The bread which we break, is it not the communion of the body of Christ; “We being many, are one bread and one body; for we are all partakers of that one bread.” After the consecration, Paul calls it still bread. One would suppose that Paul was a writer of the present day, purposely employing language condemnatory of the “real presen” In Math, xxvi, 29, after Christ had said— “This is my blood, he said, “I will not drink henceforth of this fruit of the vine, &c.,” clearly pointing out that the contents of the cup had undergone no change. If the context requires that we should explain the expressions, “that rock was Christ; “I am the true vine; “I am the door““I am the bread of life,” and similar phraseology as figurative; the context as clearly requires that we explain figuratively
We are charged with questioning the omnipotence of Christ, when we urge some common-sense objections against the doctrine of transubstantiation. We do not. We recognize, as fully as our opponents, the doctrine of divine omnipotence, and the truth of the miracles recorded in scripture. But although God is almighty, He can do nothing that implies a contradiction: He cannot lie, either by word or deed; He cannot deny himself. There is a marked difference between the scripture miracles and this pretended miracle of the “real presence.” When Moses's rod was changed into a serpent, it had all the properties of a serpent: Moses fled from it. When the water of the Nile was changed into blood, it had all the properties of blood; and the Egyptians could not drink of it. When Christ changed the water into wine, it had all the properties of wine; and that in such a high degree as to attract the special notice of the Governor of the feast; and so of all the other miracles—whatever change was effected, was apparent to every one that could use his senses and exercise his reason. If the river had retained all the properties of water, and Moses had declared to Pharoah that it was blood, all Egypt would have denied it. But in this case, in order that a single expression of our Saviour's, recorded by four of the sacred writers, may be interpreted literally, which on every principle of sound interpretation ought to be understood figuratively, we are required to believe, that that which has all the properties of bread has none of the substance of bread—that that which has all that is essential to bread has yet none of the essence of bread, but is in reality the body and blood, soul and divinity of Christ—and that that is really the substance of flesh and blood, which is destitute of every property essential to flesh and blood. This bears no resemblance to any one mode, or any single instance of God's communicating knowledge and truth to man. In all the other
It is alleged, that we may as well deny the doctrine of the Trinity, because we cannot comprehend how one God subsists in three persons; as deny the truth of this doctrine because we cannot understand how the substance of the bread can be changed, and yet the accidents or properties of the bread remain the same; or how one body can be in a thousand different places at once. We reply that the cases are not parallel. The scripture proof for both is not alike clear. The proof for the Trinity is so clear and so abundant, that if we reject the doctrine of the Trinity we must reject the Bible; but transubstantiation has no support from scripture, except from one or two expressions, so expounded as to set every principle of sound interpretation at defiance.
The two doctrines are not beset by the same difficulties. The doctrine of the Trinity, like that of the essence of God, because relating to the infinite, cannot be comprehended by our finite capacities; we believe it on the testimony of God; but there is nothing in it contrary to the evidence of our senses. But the doctrine of transubstantiation is not only incomprehensible, but completely at variance, both with the evidence of our senses and the dictates of our reason': and before we can receive it, we must cease to exercise those faculties that distinguish us as rational beings.
We are told that Christ's body not only can, but has been in two places at once; and since God has established the fact, the matter is ended. When Christ appeared to Saul going to Damascus, it is affirmed he was present in body both in heaven and earth. But there is no proof whatever from this narrative, although thrice recorded, that Christ's body was both in heaven and earth at the same time; if Paul saw Jesus in the flesh at this time, his body had evidently returned to earth, and became visible in the aerial heavens to Saul alone.
We are also told a body can be in the same place with another by penetration; and Christ's appearance to his disciples in the upper room, when the doors were shut, is adduced. It is inferred that Christ's body must have penetrated through the door. It is much more natural to suppose that Christ opened the door unperceived by his disciples.
It is said a body may be in different places at once in a spiritual manner, as a man's soul can be in every part of his body. Every one knows that matter and spirit have no properties in common, and to speak of a body existing as a spirit is confounding the clearest and simplest distinctions; but even a spirit can be present in only one place at once; it cannot be in heaven and earth at the same time; Gabriel himself flies swiftly from the one to the other.
It is said, that unless Christ's body and blood be present in the Eucharist, none could be guilty of the sin of not discerning it. We have already seen, that Paul speaks of eating the bread and drinking the cup unworthily; not the body and blood. It rather appears that if the body and blood were eaten, it would be impossible that they should not be discerned. But it is quite possible to eat and drink the signs, and not discern or perceive the spiritual import of these signs. We are to eat and drink these symbols in remembrance of Christ's death. If Christ's body is present and broken, we cannot remember him. We remember the past and the absent, not the present.
As for the genius of Leibnitz, it is enough to say that Leibnitz lived and died a Protestant; and if, in his eager desire after peace and unity between the two churches, to reduce the grounds of difference to the narrowest limits, he expressed himself as stated; the genius and testimony of Newton, whose decided Protestantism is well known, will certainly neutralize that of the Continental Philosopher.
The doctrine of the “real presence,” is called a “divine dogma;” and the testimony of the fathers is alleged in its support, from the time of the apostles and downwards. It were easy to array father eighth century; the first writer who maintained the doctrine was P. Radbertus in the ninth century, before it was firmly established; and the first public assertion of it was, at the third Lateran Council in the year 1215, after it had been some time avowed by the Roman Popes, and inculcated by the clergy dependant on them, in obedience to their injunctions. But the term “transubstantiation “was not known before the thirteenth century, when it was invented by Stephen Bishop of Autuen.” It was an open question in the Church, till it was established at the same time (1215) with auricular confession by Pope Innocent III.
But let no one suppose that the Protestant view is strong, only to demolish the arguments of our opponents, but weak and feeble to build up the faith of believers. It is our view alone, that is rich for spiritual support and consolation. We present to the senses, only the outward and sensible sign; but we present to the believing soul, the inward and spiritual grace. By these “sensible signs, Christ and the benefits of the New Covenant are represented, sealed, and applied to believers.” “The worthy receivers are not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits to their spiritual nourishment and growth in grace.” “They truly and really feed upon him, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death.
The Anniversary of this Society was held on Monday, April 30th, of the present year, The chair was occupied by Sir Edward North Buxton, Bart., son of the celebrated philanthropist of that name. One of the preachers of sermons before the Society was the Rev.
The Hall was crowded as usual, at the public meating, which was commenced with the usual devotional exercises. The chairman made an interesting speech, and the meeting was addressed, among others, by Messrs. Heald and Westhead, two Wesleyan Members of Parliament. The Report embraced the widely extended field of operations occupied by this society, and had to report progress, except in the case of finance. Debt had again accrued, to the amount of £13,358 16s. 1d. Retrencchment was talked of; the position of the Society difficult; to advance impossible; to retreat painful.
The number of Missionary Ministers was 393; other paid agents, as Catechists, Day School Teachers, &c., 743. Full and accredited Church Members, 100,231; on trial for Church Membership, 5,066; Scholars in Schools, 74,318; and eight printing establishments. Nineteen persons had been sent forth during the year, four for this Colony, two ministers and their wives. Seven Missionaries had died during the year. This information is placed before the Wesleyans and their friends in New Zealand, to stimulate them in their liberalities towards the missions of this part of the Universal Church.
Leibnitz finding himself overtaken by a tempest in the Adriatic sea, whilst passing from Venice to Mesola, heard the pilot of the bark, who did not imagine he was understood by the stranger, propose to throw into the sea the German heretic, whose presence on board was, he conceived, the sole cause of the squall. Leibnitz, without appearing to have heard any thing, or betraying the slightest emotion, drew from his pocket a chaplet or rosary, and commenced telling the beads with great seeming devotion. This quiet artifice saved him; one of the crew observing to the pilot, that as the man was not a heretic, it would be of no use to throw him into the sea.—Ency. Brit.
The Evangelical Alliance pursues the calm tenor of its pure, peaceful, and love-promoting course. The third Annual Conference of the British Organization was to be held in Glasgow on the second week of last month (October). The investigation of Infidelity, Popery, the desecration of the Lord's Day, and the state of religion where the French and Italian languages are spoken, &c., had been committed to different divisions of the British Organization. The committee of the Southern or London Division have determined to offer two prizes of £20 each for the
The astonishing success of Mr. Henderson's working men's prizes for Essays on the Sabbath, brought out most fully one feature of the age—the intelligence to be found among the people; a feature that ought never to be overlooked in any great religious or philanthropic movement. Half a century ago, when Dr. Claudius Buchanan wished to arouse the British Churches to the claims of India, he offered a series of munificent prizes to all the Universities and several of the public schools, for the best Essays on subjects bearing on the Christianizing of the East. But monopoly among prizes is passing away. Since that time the Schoolmaster and the Bible have been abroad, and the effects of their presence are fast beginning to appear.
We call the attention of our readers to the following announcement—
Weekly Concert In Prayer.Evangelical Alliance.British Organization.The Members of the Organization, and Christians in general, are affectionately reminded of the following resolution of the Conference of the Evangelical Alliance:—
“That as the Christian Union which the Alliance desires to promote can only be obtained through the blessed energy of the Holy Spirit, it be recommended to the Members present, and absent Brethren, to make this matter the subject of simultaneous weekly petition at the Throne of Grace, and the forenoon of Monday is suggested as the time for that purpose.”
It is hoped that all the Members of the Organization will set apart some portion of each Monday throughout the year for this sacred employment. And Christian Brethren who may not have entered into membership are respectfully informed that they will not be regarded as committed to the Alliance if they should be disposed to unite in this arrangement, or to bear their part in any of the Devotional Services connected with its meetings.
For the honour of Christ, for the advancement of His church, for the salvation of the world, let us continue constant in Prayer.
The following letter, which has just been received, will be read with interest:
Evangelical Alliance.British Organization.7, Adam Street, Adelphi, Strand.London, April 10, 1849. My dear Sir,—An opportunity occurs of sending direct to your quarter of the globe, of which I have been informed by our chairman, Sir Culling E. Eardley. I gladly embrace it to convey to you, as chairman of the meeting, at which an organization in furtherance of the objects of the Alliance in New Zealand was originated, the cordial christian salutations of the brethren of this land. We were rejoiced to learn that our principles and objects had met with so prompt and hearty a response on the part of Christian friends around you.
The demand of our Lord in the present age, is not only for the maintenance of pure truth, but brotherly love. These are essential to our usefulness and His honor in the church. The Council of this Organization, therefore, hailed with the more delight and thankfulness the good news from your far off, adopted country, which we were privileged to receive.
May I request you to convey to your brethren the assurance of their Christian sympathy. Pray for us, that the causes of distraction may be removed from the midst of the churches here. We will pray for you, that the united works and labours of love to which you have put your hands for spreading the truth of Christ, may be so succeeded by the grace that cometh from above, that you may be enabled, in every path of usefulness, and in all your Christian communities, to extend the blessed influence of pure and undefiled religion, of winning and persuasive charity.
It will at all times gladden our hearts to hear of
your prosperity; and we bid you “good speed in the name of the Lord.” I remain, Yours in the bonds of the Gospel, William Bevan.The Rev. J. Inglis ,Wellington, New Zealand. I send you some documents, which may interest your friends.
Sept. 7. After a quiet and pensive journey on the Mission horse, on the 25th ult., I arrived at Katotauru. Men, women, children, From the settlements in the neighbourhood. Not a hui Maori.
“Arrayed in glorious Grace, Shall these vile bodies shine; And every shape and every face Look heavenly and divine.”
On the evening of Monday, the 25th September, a Tea-Meeting was held in the Chapel at Karori, to commemorate the opening of that place of worship. As usual, the meeting was numerously and respectably attended. After tea, the
On Monday the 1st ult., a Tea Meeting was held in the Wesleyan School Room, Manners-street. The object of the Tea Meeting was to aid the funds for building the New Chapel. The Meeting was numerously attended. After tea the
The Wesleyan Congregation have been now a full
The 16th of October being the day on which the first of the severe shocks of earthquake was felt last year; on the 16th ult., the Ministers of the
Most of our readers are aware that there exists in this settlement, as there does in many other places, the scanty remains of a very old religious, or rather non-religious, sect. Antiquarian writers have traced its existence to a very early period. One old ecclesiastical historian has shown, that it was numerous and powerful among the antediluvians. Some infer that Cain was its founder. A very ancient Jewish or Arabian poet, who flourished long before either
It is certain from the remains of Egyptian history that have come down to us, that the Pharaoh who was drowned in the Red Sea, was a leading member of this sect. One of the best known writers of the first century speaks of them, as familiarly known in his day, by the name of Scoffers; and a contemporary writer calls them by the name of Mockers. It is possible that these names may have been given them by their enemies, as nicknames, like Puritan and Methodist; but certain it is they have been long and extensively known by these and other synonymous appellations. They have been sometimes more, sometimes less prosperous, but they have never been extinct; and the Church of Rome herself has not been more distinguished for unity of sentiment and uniformity of practice.
One of the most marked heresies that ever sprung up among this fraternity, in this part of the world, was in October 1848. During the continuance of the earth quakes, from being Scoffers or Mockers they became, all at once, literally Quakers. We have not heard that they wore broad hats, but it is well known that they assumed very grave looks and put on very long faces, and that as often as the earth shook they quaked. But the times are changed and they are changed with the times. A few of them persevered in their heresy and finally joined the Bible sect; but their numbers were comparatively small. The cause of that change was from the earth, and like every thing terrestial it was passing. They continued to look down and not up—to earth and not to heaven, and when the earth became stable they stood firm, and when she smiled they again laughed. They are now heartily ashamed of their short-lived heresy, and most devoutly zealous to convince the world, that although to err sometimes, is human; yet they are as orthodox in sentiment, and as consistent in practice, as any of their forefathers ever were, since the times of primeval antiquity.
It is needless to say, that the members of the
We know perfectly well that earthquakes, volcanic eruptions, thunder storms, cholera, fevers, and all these terrific phenomena, are the effects of natural causes. We can discover more or less distinctly the operation of the physical laws on which they depend. But we know also, that there is mind as well as matter—that mind is immeasurably superior to matter—that there is a system of laws for the regulation of mind, as well as for the regulation of matter, —that the governor of the universe is an intelligent Being—that the last link of the chain of both physical and moral causes terminates with him,—that God secures submission to his physical or natural laws by preventing disobedience, and to his moral laws by punishing disobedience—that as matter is made subservient to mind, so when the laws of matter traverse the laws of mind, the less must yield to the greater. We can see the lower links of the chain of both moral and natural causes, but not the higher. We know that prayer is an important link in the chain of moral causes. Neither prayer nor any secondary moral causes, affect the secondary natural causes; but prayer affects the Great First Cause, and he affects the secondary natural causes. Prayer does not effect the electric fluid, or the metallic bases, and hence we do not pray to the lightning or the earthquakes; but prayer, as a moral cause, by divine appointment, affects Jehovah; He controls electricity
We know from the Bible that God employs all these agencies, as he sees meet, for the punishment of sin. (see 1 Kings, viii, 33, &c.) We are distinctly assured that the flood, brought about by purely natural causes, was occasioned by the heinous sins of that depraved and wicked generation. Ten righteous men would have saved Sodom, although the fires of heaven above it required only a spark to ignite them; but as there was only one righteous man, his righteousness saved only himself and the least guilty part of his family.
We believe in the Bible; we have unlimited confidence in prayer. We know that believing prayer,—prayer in the name of Christ—honest, earnest, persevering supplication, will either avert evils; or protect life and property amidst divinely sent judgments; or cause the most terrific calamities to work together for good—for securing the eternal salvation of the supplicants; so that temporal loss will become to them spiritual gain.
It would be not only unscriptural, as the merest child knows, but highly unphilosophical not to pray,—as unphilosophical here not to pray for preservation from earthquakes, as to neglect the most obvious principles of architecture in the construction of our buildings. The one is a protection against earthquakes only, the other is a protection against evil of every kind. God has many and mighty agencies at his command, with which to punish a guilty community,—but prayer and piety are invincible, because divinely appointed means of preservation.—“In six troubles he will deliver thee; yea, in seven there shall no evil touch thee.”
October, 1848, will long be remembered in this settlement. Earthquakes are not like the storms of
For three long months the Tararua range of mountains has been constantly covered with a mantle white as wool; but now Spring, breathing soft gales from the warm sunny north, has dissolved the snows, and the mountains are lifting their green heads to the sky. Life, vegetable and animal, is strong in forests, fields, and gardens. The husbandman is committing precious seeds of every kind to the bosom of the earth, in the confident hope, with God's blessing, of a plentiful return, when the winds of autumn shall breathe over the fields; and he will hardly be disappointed.
Young readers! remember, this is the spring time of your existence, the most important period of your
“This is the season fair of living well, The path of glory, or the path of hell.”
November.
November, the most bleak and dreary of all months in the northern hemisphere, is, in ours, the most genial and joyous of the year. It is now that spring merges into young summer. The cold and often blighting Equinoxial gales have past, the air assumes a soft, genial warmth, and vegetation, steeped often in “tepid showers,” seems to take a fresh start, and assumes an almost tropical luxuriance. From all our Fruit trees, save the Vine and the Passion flowers, (Passifloræ), the blossoms have past, and the incipient fruit begins to swell. Towards the end of October, Gooseberries, in sheltered situations, are ready to pick for tarts, and Peaches, with other stone fruits, should be thinned of their exuberant produce.
The summer pruning of all Fruit trees had better now be commenced: This consists in pinching off all superfluous shoots, such as disturb the symmetry of the older branches, or are likely to shade the expected crop of fruit too much. By commencing thus early, considerable trouble in the winter pruning is saved; and the sap, by being thrown into such branches or shoots as are wanted for future bearing, increases their growth proportionately. If gooseberry and currant bushes are well managed, their heads, or centre, will be always hollow, for the purpose of letting in sun and air, and thus render the fruit large and well flavoured. But as strong shoots will now begin to rise from the hollow crown, they should be immediately pinched off, or they will counteract the object of this mode of training. The innumerable suckers which spring up between the rows of raspberries should be cut off by the common hoe, a few inches below the surface; and this should be repeated every two or three weeks, when necessary; but if the spade is used, the roots of the bearing branches (or canes) are very likely to be injured, and the crop of fruit much diminished.
Plantations of Cape Gooseberries may now be made, so as to provide a crop of fruit for the autumn. The situation should be very sheltered from the prevalent cold winds, and yet open to the morning and mid-day sun. When this plant grows luxuriantly,
In regard to Vegetables, pumpkins, melons, gourds, &c., may be safely planted in the open air, and young asparagus, raised from seed, should be planted out on a showery day, in the beds where they are to remain. Peas and beans may be sown all this month, at intervals of two or three weeks, as well as all the cabbage tribe.
This is a charming month for flowers. Although the Jonquill, and some of the early spring favourites, as the Primrose, Daffodil, and Cowslip have passed away, the double white Narcissus, very rare in this settlement, comes into flower early in November; its snow white blossoms form a beautiful contrast, or rather combination with the azure blue of the Borage, (Borago officinalis) long since introduced from the mother country, an infusion or sailad of which, in olden times, was considered a sovereign remedy for a sorrowful heart. Hence old Gerard, in his “Herbal,” extols it thus:—
“I—Borage;
Bring alway courage.”
I may here remark, that like some other introduced plants, it has escaped from the gardens, and may now be seen, growing in profusion, on the bank, going from the beach up to Wade's Town. I have also scattered its seeds in the Upper Hutt Valley.
Nearly all the Tulips will be in flower, this year, until the first week of November, when the numerous species of Iris, Iria, Sparaxis, Tritonia, and other bulbs open their blossoms in rapid succession, and render this the most flowery month of the year.
Strawberries, in the Hutt, generally ripen on or about the 17th, but this year I expect they will be somewhat later with us.
The Anemonies pass out of flower, just as the sweet briar opens its buds. The white lily usually comes into blossom the last week in this month, together with the Iris Xyphium, the most beautiful of all the bulbous flags.
While writing this, 19th October, I observe that a row of hawthorns, planted in a hedge, will probaby come into flower, for the first time, early in November.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
It seems to me that the great mass of mankind have very confused notions on this remarkable parable of our Saviour. They consider it addressed to those only, who, in the common acceptation of the word, possess talents; that is, a natural aptitude,—improved often by cultivation, or adventitious circumstances—of excelling in some one or more branches of knowledge, science, or art. This opinion is quite correct so far as it goes, but it is a very partial view of the question. It pre-supposes that talents are withheld from all those who do not spontaneously evince their possession: and if this is not made apparent, a man has no occasion to make himself uneasy about improving a gift, which has, in reality, not been given to him.
I should like this partial, and therefore erroneous, view of our Lord's meaning, to be done away with. Because it is not only dangerous in itself, but directly tends to encourage mental idleness, and
The Talents to which our Lord obviously alludes, are of a most comprehensive nature. They regard not only the seen and palpable endowments of wealth, power, eloquence, and a general aptitude to do certain things well; but the term likewise embraces those powers of mind, in fact, which are more or less given to man as an immortal being. All men, save idiots, participate in this divine gift; but like the precious vein of ore in an unworked mine, it must be called into light, by the industry and exertions of its possessor. It is not sufficient that he has had the elements of education, which is only the means, towards the end. It is, in fact, the means only by which he is to break up the rough ground—and it is only by pursuing the mental labour that the ore is slowly brought to the surface. We see this process going on every day; and, if we are parents, under our own eyes; our children's intellect expands, almost with every lesson we teach them; evidently showing, that the natural tendency of the human mind is to enlarge its powers. We encourage this up to a certain age, and then, because we are thought to have finished their education or because they themselves cannot devote so much time to its further prosecution, we consider they have no occasion to study more. We send them into the world, and they soon learn to consider all mental culture as useless and unnecessary. We let the intellectual faculties lie waste or dormant, and then they persuade themselves they have not been entrusted with even “one talent.”
To this almost universal error, we may trace all the frivolity, the common place, the lightnesss, the insipidity, which characterises the daily conversation of what the world calls “good society.” And this low standard of intellect is so universal, that even those who would break through it, find it useless to resist the stream. They must adapt their subjects of conversation to the tastes and comprehension of
Far different, however, is the reality. The human mind, indeed, is limited in its range: because it is at present confined to the knowledge of such things as are “seen, and temporal.” But how vast are those limits over which it is yet allowed to explore! And who can tell that he himself has reached those limits, which his own amount of talent places within his power of grasping? Were the life of man protracted to as many centuries, as the Psalmist The Psalmist measured out the “years of man.”— Byron.
Let no one therefore presume to say he has been gifted with no talent, and allege this as an excuse, for real intellectual sloth. Our Creator has given, although in different degrees, talent to all his
Talent, in its most extended sense, is so diversified, that there is ample room for its unlimited exercise, under all its varied forms. We have hitherto spoken of it as regards the intellectual faculties. But it extends over the whole range of the imitative arts, both useful and ornamental, and no less over the social intercourses of life. In each of these we find men who have distinguished themselves in their own circle, where they are called “clever, ingenious, or agreeable.” In reference to the last of the forms under which the “one talent,” only, may be traced, how often do we remark that some one has a “talent” for conciliation—for smoothing difficulties —for negociating—for “making things agreeable “— for conversation, instructing, speaking, or writing—and a hundred different things, which, each in its way,—contributes to promote or create peace and happiness and good will in the great bulk of mankind? These are all gifts, and so far as they are used rightly, “Every good and every perfect gift cometh down from the Father of Lights.”are inestimable gifts of God,
In stating thus much, it must not be supposed that we hold the opinion that every one has the power of reaching the same point of advancement. This would be to contend that all are gifted with the same degree of intellect, which is manifestly contrary both to the intimation of the parable, and to our own experience. All that we contend for, is this, that no one, under favourable circumstances, can possibly know the limits of his own powers of mind, until he has thouroughly tried them in that
Having now considered the case of such as in the Parable are stated to have had but one talent given them, we shall next consider those to whom many have been entrusted.
How venerable is the Sabbath considered simply as an institution that has existed since the dawn of time! How many convulsions has it survived! The Fall came and shook the blossoms of the tree of life, and withered all the hues of Eden—the Flood came and swept away the men and the monuments of the preceding eras; since then the tide of time has effaced the impressions made upon the world, as the ocean waves obliterate the prints upon the sand; empires have risen and fallen—cities been built and destroyed—civil codes enacted and repealed—systems of philosophy been popular and perished—the institutions of Numa and the laws of Lycurgus exist only in history—the hieroglyphics of Egyptian wisdom are worn out—the days of Thor, Saturn, and Woden are no more sacred;—even the divinely appointed æconomy of Judah is terminated—the Urim and Thummim are departed—the mantle of prophecy, and the robe of priesthood, have descended upon no successor; but notwithstanding all these changes, the Sabbath still exists, and still is the “Holy of the Lord and honourable.”
Time is the mighty spoiler of every thing frivolous, and the infallible detector of fraud. The Sabbath being time-tried and time-warranted, has the testimony of experience to its value, and a guarantee that it will not be subverted, by the ephemeral opposition of modern infidelity. It is possible, that institutions congenial to some of the master feelings of the human mind, when sanctioned by law and shielded by power, may survive many a century, and
Rev. W. White.
Is God's Servant, the World's Master, and his Own Man. Virtue is his Business, Study his Recreation, Contentedness his Rest, and Happiness his Reward. God is his Father, the Church is his Mother, the Saints his Brethren, and all that need him his Friends; Devotion is his Chaplain, Chastity his Chamberlain, Sobriety his Butler, and Temperance his Cook; Hospitality his House-keeper, Providence his Steward, Charity his Treasurer, Piety his Mistress of the House, and Discretion his Porter, to let in and out as most fit. Thus is his whole Family made up of Virtue, and he is the trne Master of the House.
He is necessitated to take the World in his way to Heaven; but he walks through it as fast as he can; and all his Business by the way is to make
Minister of the Gospel, near Whitchurch, Shropshire.
(Concluded from page 159.)
The Lord having built up really what we are relatively. It is not so much what we are at Church, as what we are in our own houses. Religion in the power of it will be family religion.
He made conscience of closet-worship, and did abound in it. He usually advised his friends and children, to “be sure you look to your secret duty; keep that up, whatever you do; the soul cannot prosper in the neglect of it. Apostacy generally begins at the closet door; secret prayer is first neglected—then carelessly performed—then frequently omitted—then wholly cast off—and then farewell God, and Christ, and all religion.”
Besides this, he and his wife constantly prayed together every morning and evening; and never, if they were together, at home or abroad, was this practice omitted. Many, to whom he has recommended this duty, have had cause to bless God for both him and his advice. When he was abroad, and slept with any of his friends, he would remind them of this rule, “that they that lay together must pray together.”
He made conscience and made a business of family worship. He would say sometimes, if the worship of God be not in the house, write “Lord, have mercy upon us, upon the door; for there is a plague, a curse in it.” His own practice in this matter was very exemplary. As to the time, his rule was, “the earlier the better”—in the morning before worldly business crowded in, and in the evening before the children and servants began to be sleepy. He industriously contrived the circumstances of his family worship, so as to make it the most solemn, and most likely to answer the end. He always made it the business of the day, and not as too many made it, a bye-business. This being his fixed principle, all other affairs must be sure to give way to this. And he would tell those who objected to family worship, that they could not get time for it; that if they would put on Christian resolution at first, they wisdom which is profitable to direct. Nay, they would find it to be a great preserver of order and decency in a family, and it would be like a hem to all other business, to keep it from ravelling. He was ever careful to have all his family present at family worship; though sometimes, living in the qountry, he had a great household; yet he would have not only his children, and sojourners, and domestic servants, but his workmen and day labourers to join in the service.
The performances of his family worship were the same morning and evening. He began with a short but solemn prayer. He next read a portion of Scripture, going through the Bible in order, and expounded it. He then prayed, always kneeling, which he looked upon as the most proper position for prayer. On Thursday evenings he catechised his children and servants; and on Saturday evenings his children and servants gave him some account of the chapters that he expounded all the week before; this he called gathering up the fragments that remain, that nothing be lost.
But the Lord's Day he called and counted the queen of days, the pearl of the week, and he observed it accordingly Whatever were the circumstances of his public work, his family religion on that day was always the same. He took care to have his family ready early on that day, and was longer in exposition and prayer on Sabbath mornings than on other days. He constantly sung a psalm after dinner and another after supper on the Lord's Day. In the evening of that day his children and servants were catechised on the sense and meaning of the answers in the catechism, that they might not say it like a parrot by rote. In his prayers on the Sabbath evening, he was more than ordinarily enlarged, and usually prayed in a particular manner for his family and all who belonged to it, “that they might have grace to behave, as a minister, and a minister's wife, and a minister's children, and a minister's servants ought to do.” He would sometimes say, that he saw cause to shorten his devotions, but he would never omit any of them; for if an excuse be once admitted for an omission, it will be often returning. He was not willing that any should go from his house in the morning before family worship; but, would remind his friends that “prayer and provender never hinder a journey.”
His conduct towards his children was mild and gentle; for he desired rather to be loved than feared by them. He was as careful not to provoke them to wrath, as he was to bring them up in the nurture and admonition of the Lord. He ruled indeed, and kept up his authority, but it was with wisdom and love. He allowed his childern a great degree of freedom with him, and this gave him the opportunity of reasoning with them, which he liked much better than frightening them, into that which is good.
He was careful to bring his children early to the Lord's Supper, to take the Covenant of God upon themselves, and to make their dedication to God, their own act and deed; and a great deal of because the son of thy handmaid;” and he would often say, “if infant-baptism were more improved it would be less disputed.”
After the restoration of Charles II., in 1600, and the passing of the act of uniformity, the grand question was whether to conform to the church as then established or not. He used all means possible to satisfy himself concerning it, by reading and by discourse, but in vain; his dissatisfaction remained. “However,” says he, “I dare not judge those that do conform; for who am I that I should judge my brother?” The consequence was, that on St, Bartholomew's day, 1662, he was silenced from preaching, along with other 2000 ministers of kindred spirit: that act has been commonly called the Bartholomew bushel. At Michaelmas, 1662, he quite left Worthenbury, and came with his family to Broad Oak, just nine years from his coming into the country. For several years he attended public worship with his family at Whitewell Chapel. He did not preach for a long time, except occasionally when he visited his friends, or to his own family on Lord's days, when the weather hindered them from going abroad. He acted according to that rule which he often laid down to others, “That when we cannot do what we would, we must do what we can, and the Lord will accept us in it.” But notwithstanding his prudent and peaceable conduct, such were the evil times in which he lived, that he suffered both fines, imprisonment, and partial self-banishment. But these sufferings served only to set forth his Christian character to more decided advantage.
In April, 1667, he buried his eldest son, not quite six years old, a child of extraordinary promise in learning, and of an excellent disposition. His character of this child was, “There was nothing puerile about him but his age.” This was a great affliction to his tender parents, and Mr. Henry writes upon it this reflection. “Whatever you love, pray that you may not love it too much.” A Lord's day intervening between the death and burial of the child, “I attended,” said he, “on public ordinances, though sad in spirit, as Job who, after all the evil tidings brought him, fell down
He was very affable and easy of access, and admirably patient in hearing every one's complaint, which he would answer with so much prudence and mildness, and give such apt advice, that many a time to consult him was to ask counsel at Abel, and so to end the matter. He observed, in almost all quarrels that happened, that there was “a fault on both sides,” and that, generally, they were most in the fault that were most clamorous in their complaints. One making her moan to him of a bad husband, who in this and the other instance was unkind: “And, sir,” said she, after a long complaint which he had heard with much patience, “what would you have me to do now?” “Why, truly,” said he, “I would have you to go home and be a better wife to him, and then you will find that he will be a better husband to you.” He used to say there are four rules to be observed, in going to law—1. We must not go to law for trifles—2. We must not be rash or hasty in it, but must try all other possible means to compose differences—3. We must see that it be without malice or desire of revenge—4. It must be with a disposition to peace, whenever it may be had, and with an ear open to all overtures of that kind.
He was noted as an extraordinary neat husbandman, and used to say “He could not endure to see his ground like the field of the slothful, and the vineyard of the man void of understanding.” He often blamed those, whose irregular zeal in the profession of religion made them neglect their worldly business; and he would tell sometimes of a religious woman whose fault it had been, but who was convinced of it by means of an intelligent godly neighbour, who coming into the house, and finding the good woman, far in the day, in her closet, and the house sadly neglected, children not tended, servants not minded, and all things out of order, “What,’ says he, “is there no fear of God in this house?“The good woman overheard him; she was startled, affected, and cured.
His house at Broad Oak was by the road side, which though it had its inconveniences, yet pleased him well, because it gave his friends an opportunity of calling on him the oftener, and gave him an opportunity of being kind to strangers and such as were in any way distressed upon the road. He was very tender and compassionate towards poor strangers and travellers, though his charity and candour were often imposed upon by cheats and pretenders, of whom he was not apt to be suspicions; he would say in the most favourable sense thou knowest not the heart of a stranger.
In the time of distress by the Conventicle Act in 1670, he kept private, and stirred but little abroad, as loath to offend those who were in power, and judging it prudent to gather in his sails when the storm is violent. Amid the divisions and dissensions of these times, his settled resolution was “In those things wherein all the people of God are agreed, I will spend my zeal; and wherein they differ, I will endeavour to walk according to the light that God has given me, and charitably believe that others do so to.”
In 1671 an indulgence was granted to the non-conformists, Mr. Henry received a license to preach, as Paul did, in his own house, and elsewhere no man forbidding him. He was wont to observe for the encouragement of such as had meetings in their own house,” The ark is a guest that pays well for its entertainment.” And he noted that when Christ had borrowed Peter's boat, to preach a sermon out of it, he presently repaid him for the loan with a great draught of fishes. Luke, v. 34.
In 1677-8-9 at Broad Oak he preached over the Ten Commandments, and largely opened from other texts of Scripture the duties required and the sins forbidden in each commandment. For though none delighted more than he in preaching Christ and goapel grace, yet he knew that Christ came not to destroy the Law and the Prophets, but to fulfil them, and that though, through grace, we are not under the law as a covenant, yet we are under it as a rule, under the law to Christ. He was very large and particular in pressing second table duties, as essential to Christianity. “We have known those,” said he, “that have called preaching on such subjects good moral preaching; but let them call it as they will I am sure it is necessary, and as much so now as ever. How much would he press upon the people the necessity of righteousness and honesty in their whole conversation. “A good christian” he used to say, “will be a good husband, a good father, a good master, a good subject, and a good neighbour; and so in other relations.” How often would he urge that honesty is the will and command of the Great God, the character of all the citizens of Zion, the beauty and ornament of all our christian profession, and the surest way to thrive and prosper in the world. He would say that these are things in which the children of this world are competent judges. They that know not what belongs to faith, and repentance, andprayer, yet know what belongs to the making of an honest bargain. One thing he was more than usually earnest in pressing, which was to speak evil of no man. If we can say no good of persons we must say nothing of them. He was himself an eminent example of this rule. Whenever he preached moral duties, he would always have something of Christ in his sermon; either his life, as the great pattern of duty; or his love as the great motive to it; or his merit as making atonement for the neglect of it.
In his Sabbath work Mr. Henry was uniform and abundant. He began his morning family worship on Lord's-days at eight o'clock, when he read and expounded pretty largely, sung a psalm and prayed; and many of his people strove to come in time enough for that service. He began in public just at nine o'clock, winter and summer. He began with prayer, then sung the ex. psalm, next he read and expounded a chapter in the old Testament in the morning, in the New Testament in the afternoon. After the exposition he sung another psalm; then he preached; and after sermon he sung the cxviii psalm. He intermitted at noon about an hour and a half, in which he took a little refreshment in his enlarged heart. The variety and vivacity of his public services made them exceedingly pleasant to all who joined in them, who had never cause to complain of his being tedious. He used to say, “Every moment of Sabbath time is precious, and none of it ought to be lost,” and that he scarcely thought the Lord's day well spent, if he were not weary in body at night;—weary with his work, but not weary of it.
In 1687-8, he married all his five children; and all, not only with his full consent, but to his abundant comfort and satisfaction. He would say, “that he thought it the duty of parents, to study to oblige their children in that affair;” and though no children could be more easy and at rest in a father's house than they were; yet be would sometimes say concerning them as Naomi to Ruth, “Shall I not seek rest for thee?” He used to advise his children with regard to their choice of a partner, 1st. To keep within the bounds of profession; such a profession of religion as one may charitably hope springs from a good principle. 2nd., “Look at suitableness” in age, quality, education, temper, &c. He used to observe from Gen. ii. 18. “I will make him an help meet for him,” that where there is not meetness there will not be much help. And he would commonly say to his children in reference to that choice, “Please God and please yourselves, and you shall never displease me;” and he greatly blamed those parents who conclude matches and do not ask counsel at their mouth. He never aimed at great things in the world for his children; but sought for them in the first place the Kingdom of God and the righteousness thereof. He used to mention the saying of a pious Lady who had many daughters: “The care of most people is how to get good husbands for their daughters; but my care is to fit my daughters to be good wives; and then let God provide for them.” In this as in other things Mr. Henry steered by this principle, “That a man's life consisteth not in the abundance of the things which he possesseth.” Yet it pleased God to order it, that all his children were disposed of into circumstances very agreeable and comfortable, both for life and godliness. He was greatly affected with the goodness of God to him in this respect, without any forecast or contrivance of his own. “The country,” says he in his diary, “takes notice of it, and what shall I render? Snrely this is a token for good.” All his four daughters were married at Whitewell Chapel and he preached a wedding sermon for each in his own family. He would often tell his friends,” That those who desire in the married condition to live in the favour of God. must enter upon that condition in the fear of God.” While he lived he had much comfort in all his children and
After the Revolution in 1688, his troubles were diminished and his sphore of usefulness was enlarged, but the infirmities of age affected him in (ravelling, though he abated little of his vigour and liveliness in preaching. His constitution was originally but tender, but by the blessing of God upon his great temperance and exercise, he enjoyed for many years a good measure of health, which he used to call “the sugar that sweetens all temporal exercises, for which we ought to be very thankful, and of which we ought to be very careful.” For some years before he died, he used to complain of an habitual weariness, contracted, he thought, by his standing to preach, sometimes very uneasily, and in inconvenient places immediately after riding. He would say, “Every minister is not cut out for an itenerant.” In the time of his health he made death very familiar to himself, by frequent and pleasing thoughts and meditations upon it, and endeavoured to make it so to his friends by speaking often of it. He had often expressed a desire that, if it were the will of God, he might not outlive his usefulness, and it pleased God to grant his desire, and to give him a short passage from the pulpit to the kingdom, from the height of his usefulness to receive the recompence of the reward. He died after a short illness, June 24, 1696, in the sixty-fifth year of his age. His end was peace, his death was gain, and in it be had hope. “Mark the perfect man, and behold the upright, for the sim of that man is peace.”
May I beg, through the medium of your Journal to state, that I shall feel most happy if required of informing either verbally or by writing any body that may yet be desirous, for the explanation of the further difficulties urged against my letter on the most holy Eucharist, and just published by you. The objections appeared in the last number (XVIIth) of the New Zealand Evangelist. Now, as the Gentlemen of that publication refused, although the aggressors, to insert my answers, unless I were to pave them down to the small space required for mere negations, and as this would be too disadvantageous and hurtful to truth, I, therefore could not think of renewing my former request, and I have neither means nor time for employing a press solely for my use; although indeed in the present instance it requires great Christian forbearance, when amid so many other errors, we too find the assertion so grating to Christian ears—that Our Redeemer it may be “opened the door unperceived by his disciples,” and this is said in the face of the formal words of the Holy Spirit! “Jesus cometh, the doors being shut,” (St. John, xx 26 v.) no wonder that the equally formal words “This is my body,” of the same Holy Spirit, as given us by three Evangelists should be construed into a representative, instead of a real sense. This idea of our blessed Lord, opening the door unperceived by the Apostles is a
Since writing the above, one of the Proprietors of the Independent kindly applied to the Gentlemen conducting the Evangelist for the insertion of this answer, and they having obligingly acceded, in consequence, it is, of course, withdrawn from the Independent, and for this act of justice and courtesy, I return my best thanks. To elucidate truth is the object of discussion, and if conducted as it ever should, in a Christian spirit, I think, with God's blessing, it may greatly promote it.
We have admitted the foregoing letter into our pages, not because we were the aggressors, for we were not so; unless the publishing of an extract from
In our passing remark on John xx, 26, “The doors being shut,” &c., which is characterised as a “piece of infidel criticism,” but charitably attributed to our ignorance, we have taken the same, or substantially the same view as some of the most pious, learned, and judicious commentators; such as
Our remarks on John vi. have not been answered. Did our space permit we could easily show, even on the evidence of writers of the Church of Rome, that there is no reference to the Eucharist in that chapter. The very first axiom assumed by Euclid, is, that things equal to the same thing are equal to one another. Christ teaches us, that eating his flesh and drinking his blood will save us, and that nothing else will save us. He teaches us also, that believing on him will save us. and that nothing but believing on him will save us. It appears, therefore, clear as the axiom of
We are accused of changing our dates 500 years in our last article. We are surprised at the lack of care or the lack of candour which could lead to such a statement. We said that the doctrine of Christ's bodily presence in the Eucharist was first started in the beginning of the eighth century, and that in the thirteenth century it was established by
We are told that we sadly mistake when we say that the Hebrew language had no word to signify represent. Be it observed, however, that this objection was made, not by Clarke at the beginning of this century, but by Du Moulin two centuries before. As it happens we have lying before us, three editions of to represent, supply its place by the verb substantive.” Indeed, it was from this very edition, and this very page, that the original extract was taken, which called forth mean, signify, denote, “although we can hardly believe that if the Syriac contains “upwards of forty such expressions” they should all have escaped Dr. Clarke's notice; but we did not take Dr. Clarke's ground, and hence we are not called to defend his position. We have adduced a number of passages from both the Old and New Testaments. which shew clearly that it is a prevailing idiom in Scripture to employ the verb to be in the sense of represent, and that by interpreting this is my body, as meaning this represents my body, we are doing no violence to the language of Scripture; and this is all that appears necessary to establish the argument. We never asserted that Christ was compelled to use the words to be, but that this was the natural mode of expression for to represent. It would have been much more convincing, if, instead of referring us to Horæ Syriacæ lying in the represents my body, &c., supposing that he intended, as we believe he did, to convey that meaning; till this be shown, we hold, that when we explain this
In proof of our assertion that we are warranted from the context to explain ‘This is my body, this is my blood', figuratively as much as ‘I am the door,’ &c., we simply request our readers to examine for themselves, 1 Cor. x. xi., and on the ‘fruit of the vine,’ Math. xxvi. 27–29, Mark xiv. 23–25, as well as Luke xxii. 14–20, and they will find the words ‘bread,’ ‘cup,’ and the ‘fruit of the vine,’ used indiscriminately, after as well as before, Christ said ‘This is my body’ &c. The objection drawn from the case of the blind man, the rod of Moses, and Man being called still dust, goes for nothing, till we have the same evidence for the change of the bread, that we have for the miracle, in the blind man receiving his sight,the rod becoming a serpent, and the dust being organised and animated with a living soul. The proof of the dust being changed into man is so clear, that calling him dust can lead to no mistake; it is not so with the bread in the Eucharist.
Our limits will not allow us to review all the arguments advanced in this letter, and with a word or two on one other topic we shall dismiss it at present; we refer to the Fathers. On this subject we may remark that as the Eucharist is a standing ordinance in the Church, for all times and all places, intended for all the adult members of Christ's Visible Church, we may safely conclude that its nature will be plainly taught in Scripture; and in the plain, common sense interpretation of the Scripture, the meaning of the institution will be obvious to all, if they will only study it with diligence and prayer; and that any view of this subject that cannot be supported by Scripture alone, is not worth holding. Fathers, that the mere general declaration of the Fathers, where they are simply using the language of Scripture, or are evidently speaking loosely or figuratively, can prove nothing either on the one side or the other. That this is the character of the quotations that Mr. O'R. has brought forward, may be easily shown. As it figure (figura) of my body.'” Augustine, who has been so often quoted against us, says—“The Lord did not doubt to say, ‘this is my body,’ when he gave the sign (signum) of his body.” and Jerome informs us that Christ did not offer water but wine as a type (in typo) of his blood.
What a carnalizing idea it produces of religion to have the flesh and blood of the Son of God mingling with our flesh and blood! Such a carnal fellowship as this we disavow. But there is a spiritual fellowship that we ardently long after, and which the commemoration of his death, by the divinely appointed symbols, is pre-eminently calculated to promote; a delightful sense of Christ's ineffable love to us, and the exciting within our souls of an ardent love and affection to our ever blessed Redeemer in return. Our desire is that Christ may dwell in our hearts by faith; that so we may be rooted and grounded in love;—that we may have the love of Christ, which passeth knowledge; and in this way be filled with all the fulness of God.
An American Indian, was cwnhoo e giving an account of his feelings to some of the Ministers who had been instructing him,said that on one occasion, having got some money, he was tempted on his way home to stopt at a tavern, and buy some rum, “But,” said he, pointing to his breast, “But,” said he, pointing to his breast, “I have a good boy and a bad boy here. The good boy says, John, don't you stop there. The bad boy says, Poh! John, never mind. You know you used to love a good dram. The good boy says, No, John; you know what a fool you used to make of yourself when you took such things before. Have you forgot how drunk you got last time you went in there? Why would you do so again? Dont't, John, don't! When I came close to the tavern, the bad boy said, Come, John, take one dram—that won't hurt you. The good boy says, No, John, if you take one dram, then you will take another. So I did not know what to do; and landlord man, he stood and asked me to go in. The good boy said, Run, John, run, as hard as you can. So I ran away, and be sure I felt very glad.
Were ten young men on their twenty-first birth day to begin to drink daily one glass of spirits, or two glasses of wine, and were they to continue this supposed moderate quantity of strong liquor daily, the lives of eight out of the ten would be abridged by ten or fifteen years.
Mr. Locke, Member for Honiton, brought a Bill into Parliament to compel every Railway Company in Britain to run a certain number of trains on Sabbath. Its first reading was carried by a majority of twenty, but the friends of the Sabbath bestirred themselves with great activity, and it was thrown out at the second reading.
The imprisonment of the Rev. Mr. Shaw by the Bishop of Exeter, for preaching as a dissenting minister after he had left the Church of England,
The Bishop of London had greatly fallen in the estimation of liberal minded christians, by his interdicting the preaching of sermons in Mr. Mortimer's Church, for the benefit of the London Missionary, and the Wesleyan Missionary Societies; and that, after the Rev. T. Brooke was advertised to preach the one, and the Rev. J. Jordan the other, both ministers of the Church of England; and also for interdicting the use of the inquest room of St. An. drew's, Holborn, to the Plumptre-Court Ragged School, under the superintendence of the London City Mission, for holding its annual meeting,even after the Lord Mayor had consented to preside. The following extract from a London paper is a specimen of public feeling on the subject:—
“Christians have consecrated the month of May to noble enterprises and holy exertions. The Bishop of London, rolling in wealth, comes forth to cast the elements of discord amongst the followers of Christ, and to do what none but a barbarian would do, in the presence of the most enlightened nation of the whole world. The Wesleyan Missionary Society has covered the earth with its missionaries; the remains of their devoted men rest on every pestilent shore; their voices have made the wilderness glad,
and the desolate places rejoice. It has carried the lamp of life to benighted millions in the regions of darkest midnight; it has taught languages, commerce, science, civilization and religion to distant climes; but the barbarian Bishop spits in its face as an unholy thing. And then, think of the
London Missionary Society !Morrison has opened the temple of inspiration to the three hundred millions of China, and bade the living oracles speak to them, in their own tongue, the mighty works of God. Williams civilised the isles of the Southern Sea. Moffat has created a semi-paradise among the burning sands of Africa; and the missionaries of the society can exclaim, wherever they have set their feet, “Behold what God has wrought!” Notwithstanding all this, the barbarian Bishop has put forth all his episcopal power to prevent any one pleading the claims of an institution so honoured and blessed!The poor ragged children! Their very existence as such is a scandal and a burning shame to Christendom. Yet the messengers of mercy must not endeavour to reform them, lest they should impede the exertions of the parochial clergy. It is a shame to the Church that a Ragged school is needed in London, where its dignitaries meet in the ranks of lords, and mingle with the princes of the earth; and a treble shame that such institutions should be discouraged.
The anniverary meeting of this society took place on Thursday, at Exeter Hall, which was crowded in every part. His Grace the Duke of Argyll occupied the chair, and the platform was crowded by a large assemblage of Christian ministers and influential laymen. After the usual preliminaries of singing and prayer, the chairman addressed the meeting, to the effect that the obligations of England were great to extend the blessings of Christianity over the face of the earth; but that he
In China, the success has exceeded the most sanguine expectations; whilst in India the Society's schools number 337, and its scholars exceed 12,500. The Christian Churches under the pastoral care of its missionaries are 25, and include upwards of 1000 members. The amount of income for the year ending March 31, 1849, was £64,508, and the expenditure £67,238, which gives an excess of £2730. The Rev. James Hill, of Clapham, in an eloquent speech, moved the adoption of the report; and was succeeded by Dr. Cumming, the Rev. T. R. Brooke, and
The General Assembly of the Established Church was held as usual in Edinburgh, and met on May 24th. The Rev. Dr. Simpson, of Kirknewton, was elected Moderator; Lord Belhaven was the Royal Commissioner, Among other business a deputation from the Central Protestant Association of Paris was received by the Assemby. Two members of the deputation addressed the Assembly in behalf of the French Protestant Church. After which the Rev. N. M'Leod, of Dalkeith, delivered a most eloquent and effective speech on the importance of evangelizing the Continent, especially France.
Dr. Clark read the report on Colonial Missions. It stated that, during no year since the commencement of their labours had they been enabled to appoint so great a number of Ministers and Missionaries as during the one that had past. Since their last report the Committee had been enabled to send ont to different parts of the colonies six Ministers, two Missionaries, and two Schoolmasters. Former applications were urged with increasing anxiety, and new ones made from time to time; but the Committee could not find Ministers or Missionaries to answer them. There were vacancies to be supplied at Halifax, Newfoundland, Jamaica, British Guiana, Australia, New Zealand, Ceylon, and in various places in Canada,
The General Assembly of the Free Church, met in Edinburgh on the 24th May. The Rev. Dr. Mackay of Dunoon was elected Moderator. Owing to the very depressed state of the country, the sustentation fund had slightly fallen off; it amounted only to £87,000; last year it was £89,000; but the other funds of the church seemed all to be prosperous; and encouraging reports were read of their Missions, Heathen, Colonial, and Jewish; reports were also read of the prosperity of Collegiate instruction, popular education, and other objects. The Rev. Mr. Bannerman of Ormiston was elected
On Monday evening last week, the annual meeting of the friends of this society was held in
The Synod of the United Presbyterian Church met in Edinburgh on the 7th of May. The Rev. Mr. Meikle of Beith was elected Moderator.
Among other matters a long discussion ensued on the reading of sermons in the pulpit; it appeared that this practise was creeping in among the preachers and younger ministers. It was decided by a large majority that it be interdicted in all ordinary cases; those ministers only who have accustomed themselves to the practise to be left to their own discretion. The Rev. Dr. A. Fletcher of London, who retired from the Secession Synod in 1824 was by his own request admitted again into the Synod.
The Synod of the Reformed Presbyterian Church met in Glasgow on the 7th May. The Rev. Dr. Symington of Paisley was elected Moderator. Dr. W. Symington, of Glasgow, presented the report of the committee on Jewish Missions. It referred to the favourable state in which the missions generally were, especially on the continent of Europe. Dr. Cumingham the Synod's Missionary to the Jews in London, addressed the Synod on the state of the Jews in the Metropolis, and detailed some of his labours among them. Dr. Bates read a report of their missions in New Zealand and Canada. The Synod was addressed by the Rev. Professor La Harpe of Geneva. As it had been in Scotland their society had received most sympathy, he delivered his message, he said, with confidence. It was unanamously agreed that a collection should be made in all the congregations of the Synod to assist in diffusing the gospel on the Continent. The Rev. Mr. Sims, of the Reformed Presbyterian Church in Ireland also addressed the Synod; he stated the difficulties to be encountered in maintaining the pure gospel in Ireland, and urged the duty of supporting a mission to the native Irish, which was favourably responded to.
Congregational Chapel.—On the Evening of Wednesday, Oct. 31, a public Tea Meeting was held in the Congregational Chapel, Kumutoto. The Meeting was numerously and respectably attended, and passed off with great life and spirit. An excellent choir of musicians were present, and a variety of pieces of sacred music were sung with spirit and effect. Interesting and instructive addresses were delivered by the Chairman,
A public Tea Meeting was held in this Chapel on the Evening of Monday the 5th Nov. The Chapel was filled to overflowing. After tea, several interesting addresses were delivered by the pastor,
During the past month public meetings were held at Karori, Johnsonville, and the Hutt, which were addressed by the Rev. Messrs.
December.
“Green peas on Christmas day,” when told to country cousins, will excite the idea of our “living in clover” all the year round. They will naturally say, if such is our Christmas fare, what store of good things do we not get at midsummer! They must remember, however, that with us, the world is turned topsy-turvy, and while they are warming there half-frozen hands over the Yule log, we shall be eating our Christmas dinner al fresco, with all the windows and doors open. Such at least is the usual state of this our antipodial climate. But this year has been the most backward, the most variable, and the most ungenial, of any within the memory of that most unerring and respectable person—the “oldest inhabitant.” If the universally cold S. E. winds, under the influence of which we are now writing, are to continue a few days longer, we may say with the poet:—
The seasons alter—hoary headed frost, Falls in the soft lap of the damask rose.
Our roses, in fact, have already (12th November,) begun to open their buds, and the rain of last night, has added another coating of snow to the Tararua Mountains.
December is as redolent of flowers as the month to which it succeeds, and it possesses the further charm of giving us, fully ripe, all those delicious small fruits, natives of our English gardens, which we remember from childhood. Strawberries, gooseberries, raspberries, cherries, and even some early sorts of currants, ripen towards Christmas. The race of Barrow-women, in the streets of London, we are afraid is extinct.
Round and sound, A penny a pound, Black-heart Cherries,
No longer delights, we fear, the ears of little urchins, who (in our boyish days) used to save their penny, to make their months black, by purchasing a pound of that most delicious fruit. It is a rhyme of days long past (sounding in our ears as it did some fifty years ago,)—which is well worth preserving. To turn from this digression to the more immediate object of our notices, we shall refer to the gardening records of the last year, which was almost as backward as this, we there find that the month commenced with exhibiting the following shewy flowers in full perfection.
The pale Sulphur Iris, and more than five other species in our gardens ceased flowering in November; but all the different roses, which began to blossom in the middle of November last, lasted until the third week of this month. Both these and the white lilies are succeeded by the whole family of Peliargoniums, or Cape Geraniums, and the different varieties of Holly-hock, the annual Enothera, or evening Primrose, and numerous other shewy plants, common to most gardens. On last Christmas day, in addition to several of the above plants, the following opened nearly their first blossoms.
The red Nasturtium, seldom opens its flowers before the last week, in company with all the beautiful Dahlias, which give such a gorgeous richness to the garden, that they seem to supply the place of all those that have “bloomed, and past away.”
Tulips should be taken up, and the bulb stored in a dry place, the second week in December, by which time they are usally quite withered.
On the Fruit department Raspberries, both red and white, were ripe on the 20th, as also some red and black currants. But the Gooseberries come in somewhat later, and are only in pcrfection with the currants, towards the end of the month. I take little note of vegetables. But peas and beans are abundant, and we had fine large new potatoes last year upon Christmas Day. We pride ourselves, (like as Mrs. Primrose did on her gooseberry wine), in growing the finest potatoes in the Hutt Valley, at least so our managing man says, and we do not, of course, dispute his word.
The chief business in the garden during this month, is keeping down the weeds, transplanting annuals and other seedings, and watering them regularly in dry weather.
Hay harvest usually begins about the 25th of the month, after which the great heat of summer begins, and little can be done either in the field or garden.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
Why is not time one year? Why is not life one day? Among other reasons may not this be one, that still, and always, there shall be ending and beginning—endings ever saying “the end of all things is at hand,”—beginnings replying with joyful response, as though he that sits upon the throne were addressing his creatures, “Behold, I make all things new.”
The great bell of the universe hath tolled—the planets in their stately march proclaim the hour—Another year begins!—Pause, fellow traveller! Fellow soldier, halt! Another little eminence is gained from which we may advantageously survey our course—see Janus unfolds the two-leaved gates—come, let us ponder and imitate the searching gaze with which he regards the past, ere we follow the keen glances with which he seeks to penetrate the unknown future.
The past—oh solemn, fearful word! Child of immortality, thou hast inscribed on deathless that thou wouldst fain let die. But it may not
“—The wondrous trumpet's tone Ringing through each cavern lone, Shall call the dead before the throne.”
Then the judgement shall be set, and the books be opened, and long buried deeds rising from their seeming oblivion, shall start out, a ghastly array, to the affright of the careless, forgetful myriads. Days wasted, opportunities lost, time misspent, will not then appear among the smallest of man's misdoings. And when “for every idle word,” man is “brought to judgment”—alas! for how many would it not have been better that they had never been born Child of immortality, “ponder the path of thy feet, and let all thy ways be established.” See, what are those stones by the way-side?—are they only the distance marks that tell how far thou hast already come?—ah! are they not memorials of the dead?—alas! yes—the mile-stones of man's progress are the grave stones of his friends! With them the year has ended, and no new year commenced. The sun has gone down, and has not hasted to his rising—and soon shall it be so with thee—thou shall join the long array of the nations of the dead, and poor shall be all earth's honours then, even though thou shouldst be one of those who “lie in glory, every one in his own house.”
A “sadder and a wiser man,” look onward now. See, light arises on the darkness, and hope beyond the shadow of death. The future is before thee—not as in childhood's dreams, when still the coming time was gilded with the rosy hues of sunrise—not as when in the flush of youth, the warm tide of life was flowing with vigorous carnestness in thy throbbing veins;—yet radiant with glory—the glory of the eternal day. See the morning spread upon the mountains—the gleams which arise above and beyond the dark clouds that intervene, are the “glittering sheen” of the pearly gates and golden walls of the New Jerusalem. “Where is the treasury of God opened, Krummacher—“Elijah the Tishbite”
Gird up thy loins then fellow traveller! He who hath built the fair city is himself the door—the way. He, and he only, can obliterate the scorching remembrance of the follies past. He, and he only, can make the future all, and more than all the heart can hope for. Hear then his voice, while by the opening year, “Thus saith the Lord God,
Consider your ways!”
The Land sharks: and thus doing all they could to lower them in public estimation. A change, however, has come over the spirit
As One of the most interesting Missionary narratives we have ever perused, is that of the here the clergymen of the Establishment are “men of inferior order as respects accomplishments and wisdom” would be an insult, for it is notoriausly otherwise; and although they have been justly chargeable with trafficking in land, some years ago, such practices have long caused.
“Let us mark,” observes
The Church of Scotland, by reason of the comparative homeliness and democracy of government, is in a less false position in the colonies; and it acquires more easily a far greater resemblance to its mother Church. It never leads colonization, (with the exception, however, of what the Free Church of Scotland is now doing at Otago in New Zealand;) but wherever Scottish Settlers abound, the Scottish Church grows after a while into a position of respectability and usefulness; of very marked respectability and usefulness as compared with that of the great Churches of Rome and England. It is, however, behind another Church which alone in the colonies performs the functions of a church, I mean the Wesleyan Methodists. Oh! but this not a Church! Isn't it? At any rate it has all the properties of one. It has a profound and minute system of government, which comprehends the largest, and takes care of the smallest objects of a Church. It has zeal, talents, energy, funds, order and method, a strict discipline, and (consequently) a conspicuous success. But our concern with it is only in the colonies. There it does not wait, as the other churches do, till there is a call for its services, and then only exhibits its inefficiency; but it goes before settlements; it leads colonisation; it penetrates into settlements where there is no religion at all; and gathers into its fold, many of those whom the other churches neglect. This church alone never acts on the principle that any thing is good enough for the colonies. Whether it sends forth its clergy to the backwoods of North America, the solitary plains of South Africa, the wild bush of Tasmania and Australia, or the forest and fern plains of New Zealand, it sends men of devoted purpose and first-rate ability. It selects its missionaries with as much care as the Propaganda of Rome. It rules them with an authority which is always in full operation; with a far stretched out arm, and with a hand of steel. It supplies them with the means of devoting themselves to their calling. Accordingly it succeeds in what it attempts. It does not attempt to supply the higher classes of emigrants with religious observances and teaching. It does for its own people, who are nearly all of the middle and poorer classes; and above all, it seeks, and picks up, and cherishes, and harmonizes the basest and most brutish of the emigrant population. In the colonies generally it is the antagonist, frequently the conqueror of drunkenness, which is the chief bane of colonial life. It makes war upon idleness, roguery, dirt, obscenity and debauchery. In the convict colonies, and those which are infected by them, it is the great antagonist of Downing Street, whose polluting emigration it counteracts, by snatching some, and guarding others, from the pestilence of convict contamination. If it had the power which the Church of England has in our legislature, it would put a stop to the shame of convict colonization, open and disguised. For it is truly a colonizing church; it knows that in colonization, as you now, so shall you reap: it acts on this belief with vigour and
After the Wesleyans, I should award the first rank in point of efficency to the two Churches of Scotland, but especially the Free Church; but merely because in the colonies it is becoming the only Church of Scotland. Next come Independents, Baptists, and other Dissenters from the Church of England. Then the Roman Catholics, whose lower position arises from no want of zeal or organization, but solely from the poverty of the bulk of the Catholic emigrants. And last of all figures the Church of England which, How this connection of “Church and State,” can possibly influences the energy and enterprise of the ministers sent out here, is altogether inexplicable, and I believe that in regard to considering the number and wealth of her people at home, and her vast influence accordingly, can offer no excuse for neglecting her colonial people, save one only, that in consequence of her connexion with the state, she is in the colonies, subject to the Colonial Office, and therefore necessary devoid of energy and enterprise.number, there are nearly, if not quite as many ministers of the Established Church in New Zealand, as there of the Wesleyan Connection.—W. S.
I will not meddle here with the causes of the inadequacy of religious provisions for our colonies, still less with the means of removing them. My only object here has been to shew that the actual state of colonial provisions for religion, is well calculated to deter the better order of people, and especially the better order of women from going to live and die in a colony.”
The human family consists of 860 millions of souls, speaking more than 2,000 languages. It has been divided into five classes—the Circassian race, the Mogul-Tartar race, the Malayan race, the Ethiopean and the American races. The Circassian race, with their small, finely modelled head, fine hair and symmetrical form, inhabit all Europe, except Lapland, Finland, and Hungary. The Mogul-Tartars occupy all Asia north of the Persian table-land, and the Himalaya range—the whole of Eastern Asia from the Brampoutra to Behring's Straits—together with the Arctic regions of North America, north of Malayan race, with their “dark complexion, long course black hair, flat face, and obliquely set eyes,” occupy the Indian Archipelago, New Zealand, the Chatham Islands, the Society group, and several other of the Polynesian Islands, together with the Phillipines, and Formosa. The Ethiopian, with their “black complexion, black, woolly, or frizzled hair, thick lips, projecting jaw, high cheek-bones, large prominent eyes,” occupy all Africa south of the Sahara, half of Madagascar, the continent of Australia, Mindanao, Gilolo, the High Lands of Borneo, New Guinea, Timor, and New Ireland. The American race occupy all America, from 62° of north latitude to the Straits of Magellan. They are of a reddish brown, or copper colour, with long black hair, deep set black eyes, and aquiline nose. Inhabiting different climates, from the frozen soil of the Arctic Zone to the burning sands of the Equatorial regions; fed upon different food, suited to the climate; occupied in different pursuits, both physical and mental—these different races, though sprung from the same stock, have gradually acquired those features both corporeal and mental, by which they are at present distinguished.
Is it possible that the human family thus composed, severed by language, separated by oceans, and placed at such unequal distances from the goal of civilization—can ever be combined into one harmonious community, striving in one common cause, and aiming at one common end? When we look at the white—the self-constituted aristocracy of the species—reared under civil and religious institutions, and claiming the superiority due to piety and learning, we can scarcely conceive them to belong to the same family, as the other races upon whom the light of science and revelation has not yet been permitted to shine. The difficulty, however, gradually disappears when we contemplate civilized man in his
While the nations to whom the possesion of the earth has been given are yet sunk in ignorance, idolatry and superstition, and are yielding only by imperceptible concessions to the laws which reason, and concience, and revelation have enjoined; and while the empire of Truth and Reason—of Peace and Love is seen only in the far distance, as something to which we are making an inappreciable advance,—the material world exhibits to us the same phase of transition, the same slow and measured approach to some new condition, at which it is destined to arrive. The flood of life, which is now rushing from the crowded haunts of civilization, in search of food or freedom, will in time spread itself over all lands now preparing for its reception, and there will be no spot on earth from which the voice of gratitude and praise does not arise. The great features of the earth are doubtless permanently moulded. Its everlasting hills—its boundles continents—its swelling seas—and its mighty rivers, may be fixed and immutable; but its barren steppes—its interminable deserts—its wildernesses of wood and of sand, must yet smile with vegetation and swarm with life. The diluvian wave may yet spread over arid plains the rich sediment which it bears. The volcano may yet cover with its crusted mud the very regions which it has scorched; and its lava stream may turn the irrigating current, which it stems, over the barren plains that have been scathed by its fires. The mighty forests on the Orinoco and the Amazons which now wave unseen, will yet become the coalfield of generations un-born; and the mass of vegetation which annually dies among its trunks—the verdant carpet which every returning sun withers on the savannas and Llanos of the west—and the very flowers which there blush unseen, will add their tribute to the great store of
Let not the Christian Philosopher view these anticipations as at variance with the truths which he cherishes and believes. If the inspired Historian of Creation has withheld from us the eventful chronicles of the world previous to its occupation by man. Inspiration has been equally silent respecting the revolutions it has to undergo. Science has carried us back to primceval time, through long cycles of the past, to disclose to us views at once terrible and sublime. It is our only guide to the events of the future, and whatever may be the catastrophes which it predicts, or the secrets which it may disclose, it can teach us no other lesson than that which we have already learned—“that the world and the works that are therein shall be burned up,” and that there shall be “a new heaven and a new earth, wherein dwelleth righteousness.”
The following truthful and graphic sketch of the author of the “Pilgrim's Progress,” is extracted from a life of Nelson's Puritan Divines. This is a series of beautiful, cheap volumes on practical divinity, from the writings of Baxter, seventy thousand subscribers. The volumes have since been reprinted in America. The increasing demand on the part of the reading public for the substantial, searching theology of the seventeenth century, we hail as a token for good.
Invaluable as a theologian, Banyan stands alone as a contributor to theological literature. In recent times no man has done so much to draw the world's delighted attention to the subjects of supreme solicitude. No production of a mortal pen has found so many readers as one work of his; and none has awakened so frequently the sighing behest, “Let me die the death of the righteous.”
None has painted the beauty of holiness in taints more lovely, nor spoken in tones more thrilling to the heart of universal humanity. At first the favourite of the vulgar, he is now the wonder of the learned; and from the obscurity, not inglorious, of smoky cupboards and cottage chimneys, he has been escorted up to the highest places of classical renown, and duly canonized by the pontiffs of taste and literature. The man, whom Cowper praised anonymously,
“Lest so despised a name should move a sneer.”
has at last extorted emulous plaudits from a larger host of writers than ever conspired to praise a man of genius, who was also a man of God. Johnson and Franklin, Scott,
And, first of all, Pascal was an exception. D'Aubigne, so far as writing in French makes a Frenchman, is another. Their works are full of fancy, but it is the fancy which gives to truth its wings. The rocket is charged, not with coloured sparks, but burning jewels. Here, again, exceptions occur, and the greatest of our Scottish preachers is a contradiction to the characteristics style of his country.reality. And besides the pictorial, he possessed in
Another secret of
“When the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst.” “Then came Jesus, the doors being shut, and stood in the midst.”
It is reported that since the present Pope fled from Rome, seventy thousand copies of the Scriptures have been sold or circulated in the Imperial city. If this report is true, the conclusion may safely be drawn, that the Pope's religion is not a Bible religion. On the other hand, from a superficial examination of the strictures, made upon our brief remarks on transubstantiation, by the representative of the Roman Pontiff in this place, one would be led to suppose, that the Pope's religion here, is pre-eminently a Bible religion. We should be delighted were this really the case. The expressions of pious horror at our supposed perversions of scripture, we could easily tolerate, could we perceive any evidence that they proceeded from a mind that was placing itself implicitly under the teaching of the Word of God. But of this we see no evidence. On the other hand we are menaced with the exegesis of authority; the interpretation of the Church is held up as infallible and authoritative, and private judgment, however carefully and prayerfully exercised, is denounced in the strongest terms; and on the other hand, we see these so-called infallible interpretations completely at variance with the whole analogy of scripture, with the best established facts of science, and with the plainest dictates of common sense. We are therefore forced to the conclusion, that Popery in Italy, where the scriptures appear to be so much interdicted, and Popery in New Zealand, where the scriptures seem to be so much reverenced, is very much the same system. The without the scriptures, and the Church above the scriptures, are practically almost the same; although to superficial observers they may appear somewhat different.
We have selected this passage as the subject of a few remarks, not for its intrinsic importance in this controversy—not for any weight we attach to the charge of rationalism and infidelity preferred against our interpretation of it in a former number; but because it will afford us a further opportunity of pointing out the thoroughly unsound principles of scripture interpretation, by which writers of the Church of Rome support one, at least, of their leading doctrines.
To the objection that Christ's body cannot be in two places at one time, it was answered by spiritual and supernatural manner; than it is for two bodies to be in the same place by penetration, which yet may be proved from the scriptures;” and this place is referred to as the proof. According to this reasoning, the matter of Christ's body and the matter of the door, must have occupied the same space at the same time; a thing that is inconceivable; since it is an axiom in Natural Philosophy—a self-evident truth—that two bodies, or two particles of matter, cannot occupy the same space at the same time.
To show that our interpretation is neither so new, nor so revolting, as Mr. O'R.'s remarks upon it would lead one to infer, we shall make a few quotations, from some of the most eminent Scripture Expositors, that the last two centuries have produced.
Two hundred years ago the same objection was answered by the learned
The venerable, apostolic Mathew Henry says, in his Commentary on this passage, “He came though the doors were shut. This does not at all weaken the evidence of his having a real human body after his resurrection; though the doors were shut he knew how to open them without any noise, and come in so that they might not hear him; as formerly he had walked on the water, and yet had a true body.”
The sensible and judicious Scott, in his Commentary on this passage, (Dr. Symington's edition, Glasgow, 1843.) says, “The disciples had shut the doors for fear of the Jews; as perhaps they were apprehensive, lest they should be prosecuted for stealing the body from the sepulchre. But when they groundless, for why might not he, by his power, secretly open the doors, his disciples not perceiving; as the angel opened the prison-doors and gate to let out Peter? (Acts xii, 10.) It is absurd; for since Christ rose in that natural body which was crucified and laid in the grave; philosophy informs us, that such a body could not penetrate through another more solid body. And this fancy destroys not only the end of Christ's coming among them, but of all that he had said and done to convince them that it was the same body that was crucified in which he appeared to them. It being as certain that flesh and bones cannot penetrate through a door, as that ‘a spirit hath not flesh and bones.’ (Luke xxiv, 39.)”
The very learned the doors being shut, i.e., while they continued shut. But how? By his almighty power; and farther we know not. Yet it is quite possible, that no miraculous influence is here intended. The doors might be shut for fear of the Jews; and Jesus might open them and enter in the ordinary way. Where there is no need for a miracle, a miracle is never wronght.”
That eminent classical scholar Dr. Bloomfield, in his Greek Testament with English notes, (3 edition, London, 1839,) says on this passage, “Some Commentators understand by this, that our Lord miraculously penetrated through the closed doors. This view, besides involving an insuperable philosophical difficulty (well stated by Whitby and Lampe,) supposes a sense which can by no means be shown to dia ton thyron kekleismenon. …… The words undoubtedly point to something supernatural; thoughnot I apprehend, what the above Commentators suppose, —that our Lord penetrated through the doors as they were. But (as a beautiful economy, similar to that which we observe in nature, may be discerned in our Lord's working of miracles, by which no more power is employed than is necessary to accomplish the purpose in view,) we may suppose with the best Commentators, (as Calvin, Grotius, Whitby and Campbell,) that our Lord caused the doors to preternaturally open of themselves, as the angel, Acts v. 19–23, ‘opened the doors of the prison,’ in which the apostles were confined; see also Acts, xii. 10. Thus, as it is observed by Calvin, ‘the circumstance of the doors being barred, was purposely introduced, as containing in it an illusttrious specimen of the Divine power inherent in our exalted Saviour; who, we may suppose, by thus entering not without a miracle, intended to afford his disciples a striking proof of his Divinity.”
We may clearly see, that if Christ's body did not possess the properties of other matter, the whole evidence of his resurrection would be overthrown, and “if Christ be not risen,” says the Apostle Paul, “our preaching is vain, and your faith is also vain.” Christ took special care to convince the chosen witnesses of his resurrection; not only that he was alive, but also, that he was not simply a spirit, but had a real body—yea, the very identical body that was crucified; and so clear were the proofs of his materiality and identity, that incredulity itself was satisfied, and even unbelieving Thomas exclaimed ’ My Lord and my God!”
The word and the works of God, coming from the same author, must ever agree. The truths of religion, when rightly understood, can never be at variance with the facts of science, when clearly ascertained; and hence every interpretation of Scripture, that is contrary to any clearly established fact of
One error almost necessarily leads to another; and if men will deny self-evident truths, and set aside the evidence of their senses, we need not be surprised to see them rejecting mathematical demonstrations also—to see them believing every thing or nothing—believing against evidence or without proof, as may best answer their purpose. After believing penetration and transubstantiation, men may believe or reject any thing; hence we are not surprised that the Popish ecclesiastics—yea, an assembly of Cardinals—condemned poor Galileo once and again to the dungeon, as a heretic, for teaching the diurnal and annual motions of the earth—a proposition declared by “the beautiful Exegesis of authority” to be “absurd in its very nature, false in philosophy, heretical in religion, and contrary to the Holy Scriptures.” Had this been a solitary instance of false reasoning, we should have readily overlooked it, and yielded to the plea that “no good Catholic ever held such doctrines;” but it is quite in keeping with their system of interpretation. Galileo's
But as one error requires other errors to preserve the consistency of a system, it is no wonder, then, that the false in religion should seek support from the false in science. And when we see a community where the teachers teach, and the people believe, such two-fold errors, we have certainly a melancholy example of “the blind leading the blind.” And knowing the peril of such a situation, the purest benevolence points out the duty of exposing, in the clearest and strongest manner, the danger of such a course, and the true character of—not harmless speculative opinions—but decidedly destructive errors. But while we oppose the doctrines, as false and dangerous, the same principle of benevolence leads us to cherish the kindliest feelings, and to perform the kindest offices in our power to the persons holding them, and who—it may be unconsciously, and with the best intentions—are supporting, what we believe to be, an anti-Christian system.
The Christian Treasury, 3 vols. for 1845, 6, 7.
In a former number, we promised to call the attention of our readers to some of the books on sale at Christian Treasury is one we can cordially recommend. Its object is to exhibit, illustrate, and enforce Bible principles, and the great salvation—to aid in providing a defence against infidelity, which denies the gospel; and Popery, which perverts it; and to exemplify and help forward the visible unity of Christians, and their co-operation on those things on which they are agreed. It was, and still is published in weekly numbers in Edinburgh. It is Evangelical, and non-sectarian. It contains Sermons by the most distinguished ministers of all denominations—Selections from the writings of the most eminent of the old divines—Biographical sketches—Chapters of Church History—Illustrations of Scripture—Topography and Travel—Anecdotes, poetry, and a miscellaneous collection of interesting and instructive reading. Vol. II. contains a series of Notes on Wesley an Methodism, by Dr. Bennet of London, viz., Its Rise and Progress—its Doctrines and Devotional Services—its Ecclesiastical Courts—its Institutions and Funds; and a Series of Papers, entitled Illustrations of Infidelity, in the Life and Correspondence of David Hume. By the Rev. J. G. Lorimer, Glasgow.
The Christian Treasury is a big book, and a cheap book; but the very opposite of a dull book. It is an excellent book for the young. It will be found both a pleasant and profitable companion for wet days and winter evenings; and for that class,
“Who seldom look, Except on rainy Sundays on a book,”
it would certainly impart a discovery, and teach them that they might find far more time for reading than they ever dreamed of; that as “a praying heart always finds a praying place,” so a wish to read will
Anecdotes.Providence In A Shower.A Merchant was one day returning from market. He was on horseback, and behind his saddle was a valise filled with money. The rain fell with violence, and the old man was wet to the skin. At this time he was quite vexed, and murmured because God had given him such bad weather for his journey.
He soon reached the borders of a thick forest. What was his terror on beholding on one side of the road, a robber, who, with levelled gun, was aiming at him and attempting to fire; But the powder being wet with the rain, the gun did not go off, and the merchant putting spurs to his horse, fortunately had time to escape.
As soon as he found himself safe, he said, “How wrong was I not to endure the rain patiently, as sent by Providence? If the weather had been dry and fair, I should not probably have been alive at this hour; the rain which caused me to murmur, came at a fortunate moment, to save my life and preserve to me my property.
Troublous Times.When Bulstrode Whitelocke was embarking, in the year 1653, as ambassador for Sweden, he was much disturbed in his mind, as he rested at Harwich on the preceding night, which was stormy, whilst he reflected on the disturbed state of the nation. It happened that a good and confidential servent slept in an adjacent bed, who finding that his master could not sleep, at length said, “Pray, Sir, will you give me leave to ask a question.” “Certainly.” “Pray, Sir, don't you think that God governed the world very well before you came into it?” “Undoubtedly.” “And pray, Sir, don't you think he will govern it quite as well, when you are gone out of it?” “Certainly.” “Then, Sir, don't you think you may trust him to govern it properly as long as you live.” To this last question Whitelocke had nothing to reply; but turning himself about, soon fell fast asleep, till he was called to embark.
Remember the Cork.When Villiers, Duke of Buckingham, was unwell, King James II. sent an Irish priest to convert him to Popery. The Duke apprised of the visit and its object, very courteously received the priest, and expressed great willingness to be instructed. But before they entered upon religious discussion, it was agreed that they should drink a glass of wine together. After they had drank a while, the Duke took the cork out of the bottle, and stroking it with great gravity, asked the priest, ‘How do you like this horse?’
The priest was confounded and silent. The Duke continued all the while to stroke the cork, and praise his beautiful horse. ‘your grace,’ at length said the priest, ‘has chosen an unseason able time to be merry.’ ‘Merry!’ cries the Duke; ‘Merry! I was never more serious in my life. Does not your reverence see that this is a beautiful horse?’ ‘Your grace,’ replies the father, ‘should compose yourself, and consider.’ ‘Consider?’ answers the Duke, smartly, ‘what must I consider? Don't you see how fine a horse it is?’ ‘Oh,’ said the priest, ‘don't be foolish—it is surely a poor joke to call a cork a horse!’ ‘What! would you persuade me that so fine a courser is nothing but a cork?’ ‘Nothing but a cork,’ says the father. ‘Well,’ replies the Duke, calmly, as if recovering from a dream, ‘I will not be too positive—my illness may have discomposed my mind; but how do you prove that it is not a horse?’ And saying this, he looked as if very insane. The priest, by way of settling the question, replied: ‘My dear Lord Duke, you must see the thing is nonsense. You took what you call your horse out of that bottle a few minutes ago; and if you are not out of your senses, you must know that it is simply a cork.’ ‘Oh, well, well,’ said the Duke, ‘your reverence may be right, I am subject to whims; let us talk no more of the cork, but proceed to the holy business which brought you hither.’ The priest then entered on points controverted between Papists and Protestants, and continued until the Duke said: ‘If your reverence can prove to me the doctrine of transubstantiation, I can easily believe all the rest.’ This the priest commenced to do in the best way he could, and concluded by asking the Duke if he did not think the transbstantiation believed in by the Romish Church both possible and true. The Duke listened very attentively to all he had to say, and answered the question thus: ‘You thought me foolish, perhaps suspected me getting insane, when I spoke of a cork as a horse—your assertion of bread and wine being the actual body and blood of Christ is every whit as absurd, and a little more profane. Out of your own mouth are you condemned. You take a piece of bread out of a box, pronounce a few words over it, and declare it changed into flesh and blood. You must see that the thing is nonsense, if not worse. If you are not out of your senses, it cannot but be evident to you that it is bread still, and nothing else. Remember the cork, father; remember the cork!’
The following remarks were in type for last number.
Satan has been unusually active and successful with his temptations among us during the past month, and has hurried two unhappy men to self-destruction. This is a crime so repugnant to the
England.
The Thirtieth Annual Conference of this section of the Christian Church commenced its sittings in Flag Lane Chapel, Sunderland, on Wednesday, June 6th, 1849. The Connexion is reported to be in a very prosperous state financially and numerically. The statistics are 95,557 members, 513 travelling preachers, 8,921 local preachers, 5,679 class leaders, 1,511 connexional chapels, 3,346 rented chapels, &c., 1,194 Sunday schools, 94,876 scholars, and 18,169 gratuitous teachers.
The increase for the present year is reported to be 6,166 members, 235 local preachers, 157 class leaders, 38 connexional chapels, 58 Sunday schools, 7603 scholars, and 1,700 gratuitons teachers.
Great harmony and unity have characterised the sittings of this Conference. On Sabbath, June 10th, a Camp Meeting was held near to the Railway Station, Monkwearmouth. The morning was showery and cold, but the attendance was good; the afternoon was fine, many thousands were present their attention was serious and respectful, and the services powerful. In the evening lovefeasts were held in Flag Lane, Monkwearmouth, and Hopper Street
The Natives are dying in all directions in Ngatiruanui! Searcely a day but we hear of some one departing this-life! The winter has been very severe. Notwithstanding the remonstrances of their friends in urging them to abandon their present mode of life, eating improper food, exposing themselves to the cold air and damp, after being shut up in their wharepunis, they still go on heedless of warning, and will have their own way. If the Natives die at the same ratio in other places in the country, in a few years they will be greatly diminished. Influenza has been very prevalent; and at this moment many appear suspended between life and death. Some who have, died have given pleasing accounts of the hope that was in them, in prospect
A few have lost their lives by their imprudence, after vaccination for the small pox; inflammation having succeeded from lying by the fire, which has thrown it into the system, and death has terminated their sufferings. A young man went to New Plymouth a few weeks ago, was vaccinated, returned home, exposed himself in the way described, and in a few days he was a corpse!
A question is asked in a New Zealander of August last, to this effect:—“Are the Natives increasing or decreasing in the land?” The latter I believe will be found to be the fact.
On Sunday, December 2, a new chapel was opened for the Congregational Church in this place. The Rev. H. Groube has recommenced his labours among his own people and we cordially wish him God speed. The chapel is a neat building and has cost about £54, all of which has been paid, and an appeal is made to raise the further sum of £7 10s., which if accomplished will pay for the purchase of the ground, and the chapel will then be freehold and free of debt.
“Wesley Church,” Motueka, was opened for Divine Worship on Sunday, November 20. It is a neat well finished structure with lancet windows, and we are happy to hear that Mr. Jenkins labours in a very promising field.
“Ebenezer Chapel,” was to be opened at Stoke, a little village about four miles from Nelson, on December 6; a School and Place of Worship at Waka-puaka, on the 18th.; and
Years revolve and Anniversaries return. What the character of the coming Fete is to be, we have not ascertained; but as preparations are being made for one of the entertainments, that takes the precedence of all the rest, we may safely conclude that the amusements of this year will bear a close resemblance to those that are past. We are no enemies to fetes or festivals; the bow regains its elasticity by being occasionally unbent; and so do both body and mind. High health and buoyant spirits—a sound mind in a sound body—are the greatest of all temporal
There are two classes to whom we need say nothing—first, the decidedly pious; those who are dead to the world because alive to Christ—who have seen the things of time by some portion of the light of eternity—who live in another element, and, having tasted the pure water of life, have no relish for those muddy and turbid streams; these need no hortations to keep them away:—and second the thorough and decided votaries of pleasure, who can see no harm in any of those amusements, and who would laugh at the idea of seeking pleasure any where else, to these we need not write; as well might we speak to the whirlwind, thinking to arrest its course; we must leave them for the present to the providence of God.
But there is another class to whom we are desirous and feel bound to say a few words—the undecided; no,, when solicitation, persuasion, ridicule, or example urges them to attend. Some of these occasionally ask, “What harm is there in attending the amusements of the Fěte, in looking at the regatta, the races, or the rural sports? We are not going to drink, or gamble, or swear, or do anything that is improper, we go simply to pass the day, see the people, or meet with some friend; there are multitudes of most respectable people there, and what ill is there in mingling in the crowd?” To all who put these objections in an honest spirit, who are really anxious to know their duty in order to do it,—and it is only for such we write—we would say, Remember that Satan rarely presents his temptations, in the form of unmixed evils; he invariably lays his most dangerous snares among much that is innocent, and it may be commendable; he is far too sagacious a fowler to think of catching many birds with chaff,—far too skilful an angler to think of fishing much with naked books—We are far from saying that all the entertainments of the Fěte are bad, or that they are all alike objectionable; but looking at their character as a whole, we can clearly see that they must exert a most pernicious influence upon the thoughtless and the young. It may be well to look at their great outlines from a few different points. For example, how did horse-racing and rural sports originate, and how have they come down to us. Are they not the remains of that spirit that produced gladiatorial exhibitions among the Romans; bull-baiting, among the Spaniards; and prize fighting, dog-fighting, and cock-fighting, among the most degraded of the population in Britain? They are doubtless manifestations of the same spirit, but modified, and stripped of some of their most
But some will say, “There have always been races and rural sports—running, leaping, and grinning through collars—and my staying away would not hinder their continuance.” So might the Primitive Christians have said respecting the gladiatoral exhibitions; but where have been the gladiators for
But some will say, “How shall we spend the day? How can we enjoy ourselves if we do not mingle in the crowd?” Spend it almost any other way you can devise, and you will probably be gainers. If you must have amusements let them be innocent and elegant, calculated to refine and civilize,—to give new tone and energy to body and mind; let them not he cruel, or vulgar; the reflection of the dark ages, the invention of heathens, boors, and barbarians; calculated to impede social improvement, and to perpetuate ignorance, rudeness and immorality. Aim at something purer and higher. Our friends at Karori have for many years marked the Anniversary of the Colony by a social Tea Meeting, which has invariably proved both pleasant and profitable. Some others have occasionally done the same; might pic-nics be so regulated as to be subserviant to health, cheerfulness, and friendly feelings?
In this intellectual and enlightened age, when the study of nature in all its branches is so eagerly followed by many, could these ardent disciples of this philosophy go any where better than into the Grand temple of Nature, to spend their holy days? At a season of the year when air, earth, and ocean, are teeming with life, and shining with freshness and beauty, they may riot in the exuberant plenty which God has provided for their enjoyment. The mineral, vegetable, and animal kingdoms are pouring forth their choicest treasures. Wood and water, hill and dale, fields and gardens, the summits of the distant mountains, and the depths of the primeval forests, the murmuring of the brooks, and the sweet tinkling music of the birds, all furnish pleasing objects of study and contemplation. Few districts can vie with this; there is so much that is wild and romantic; and so much that is lovely and beautiful; so many objects that poetry and science might invest with interest, and the observing of which would furnish enjoyment to the least cultivated minds. These
January.
The flower garden still continues, if properly managed, to exhibit a profusion of varied and richly coloured flowers, almost equal to last month. For although the lovely white lilies, nearly all the Cape bulbs, the Iris's, and the roses finished flowering the last week or ten days of the old year, the new is ushered in with all the many coloured Dahlias, and three or four spotted species (or varieties) of Gladiolus natalensis. The Tiger lilies are also now in full perfection, as well as three other magnificent species at this place, hitherto not seen in this colony. All these require to be regularly watered during the hot dry weather, usually experienced in all this month. Most of the summer aunuais have passed, but a succession of very many of them may be seeured by sowing the seeds immediately they become ripe, and thus, the young plants, having full time to grow, will come into flower early in the spring. This plan of immediate sowing of flower seeds, saves much time, particularly in rearing the perennisl sorts, and they invariably attain greater luxurance than those sown in the spring. There have been two exhibitions this summer of the eat, than those which only administer to taste. With two or three exceptions, the gardens of the better order of Settlers more resemble those of market gardeners in England than of gentlemen's residences. We hope this will not continue much longer.
The different varieties of Chrysanthimum Indicum, succeed the Dahlias, and these with one or two Coriopsis, are the only late autumnal flowers we yet possess in the colony. It is really surprising that not one of about eighty species of Aster, coltivated in the gardens of Britain, should yet have been introduced here.
Fruits.— All the small fruits in the Hutt valley, are in perfection from the end of December to the early part of January. But in Wellington they ripen much earlier. The grape blossoms early in the year, and figs ripen the end of this month. The Cape last, years’ flowers, but of those that are produced this year, only a few of the earliest ripen towards the end of autumn. Hence it is that such small crops of this delicious fruit are grown in Wellington, or in any similarly exposed situation, for one cold S.E. wind is sufficient to kill all the unripened fruit, and even the branches, which then only spring up again the following summer. This fruit is cultivated in various parts of Mexico, Carolins, &c., and is known everywhere, save here, by the name of winter cherry; why it should be called Cape gooseberry, we know not, for it is not found wild in any part of Africs, but only in America and its Islands.
Vegetables.— The sowing of peas, beans, and turnips is no longer of use, but rhubarb plants will be sufficiently strong to transplant before autumn; and this should be done with all the cabbage tribe not yet removed from their original beds.
The different species of Agrostis, or the bent grasses, now come into flower and seed. They are admirably adapted for low, swampy situations, where they will furnish a thick swarth or bottom, at a season when all the other grasses are either withered or past growing. The most valuable of all these is the Fiorin grass, the seeds of which are so minute that one pound will go as far as six of the ordinary pasture grasses.
The exhibition of bulbous plants, at the last Horticultural show, was poor in the extreme. So poor, indeed, that the prise was actually awarded for a white lily, (L. candidum) a common variety of Gladiolus Natalensis, and one other, which is in all our gardens! This insignificant show, however, was partly accidental, and partly the force of circumstances: no less than eight conspicuous bulbous and tuberous rooted plants, hitherto not seen in the colony, were sent from this garden, but they unluckily arrived too late, and consequently the prize was awarded to the only person who had sent any others. We have now in blossom, besides the eight above alluded to, five new Gladiolii and two magnificient lilies, (Lilium Broussartii and eximium,) and there are two others equally rare and new, which have not yet opened their blossoms. All these, with nearly forty other species of the same order (Eusatæ) were presented to me last year by Conrad Loddiges, Esq., one of the munificent owners of the well-known Botanical Garden at Hackney. This garden is the most extensive and valuable in Kurope: the land upon which it stands is thought to be worth, for building purposes, more than £80,000, while the plants it contains are beyond all estimation. so extensive, indeed, are the transactions of this establishment, that in some years, Messrs, Loddiges have sent three thousand pounds worth of plants to the covered gardens of Russia alone, for the Emperor and his Nobles.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
Let us forth into the fields—those which have now become the battle fields of what Mudie calls “the armies of Autumn, and which at the same time are the storehouse and garner of Him who causes the valleys to be “covered over with corn,”—let us go in that spirit that will make for us
“Tongues in the trees, books in the running brooks, Sermons in stones, and good in every thing.”
and then, as we listen to the “tongues” of which we may say, “there is no speech nor language where their voice is not heard,” as we read the “books” which are every where opened to court our perusal, we shall scarcely fail to sympathize with the royal psalmist, in his rapturous exclamation, “O Lord, how manifold are thy works: In wisdom hast thou made them all.”
But stay—can it be Autumn yet? A few days ago it was Spring. Still shine the warm suns of Summer. No, no, dreary winter must be far away—it cannot be Autumn yet. Ah! thus it is, that in the more important business of life men delude
However, let us not linger but “forth and walk a while.” The solar heat has wrought in nature's great laboratory—the workshop of him who is “wonderful in counsel and mighty in working”—and the results are before us. The “kindly fruits of the earth” have been produced in rich luxuriance. The golden grain waves cheerfully in the breeze. The farmer's hopes are being realized. For this he laboured in a most unpromising time; but “he that will not plough by reason of the cold, shall beg in harvest and have nothing.” In the cold damp days of winter he went out singing,
“Sink, little seed, in the earth's black mould, Sink in your grave so wet and cold, There must you lie; Earth I throw over you, Darkness must cover you, Light comes not nigh:”—
and the seed sank, and in due time the plants arose; the grain died, and yet was quickened; the majestic and incomprehensible resurrection from the dead was once more foreshadowed as in a lively rehersal; and now the grain waits for the sickle, “the harvest of the earth is ripe.”
What an astonishing mingling of complexity and simpleness there is in nature's plan! Vegetation, carried through its earlier stages by the rains of spring, perfected by the sun of summer, is cheeked by the dry heat of autumn. By the hardening of the seed ease, that is made brittle, and the cessation of vegetable life causes the seed to be shed upon the earth. The seed, having been previously dried, does not decay, although it should lie upon the ground. The dead and decaying plant falls upon it—vegetable matter is accumulated—its elements are restored to the earth—and thus provision is made that again that seed may become a plant and perpetuate its kind—verily it is not wonderful that those who look only at the outside should see in this an endless cycle—yet it is wonderful that any rational beings should
We have glanced at the products of autumn, but where are its battles, where are its armies contending? No sound of trumpet heralds their approach. Noiselessly the resistless hosts come on—see that whitened spot on the fallen tree—mark that grotesque looking fungus that has fastened itself on the vast trunk of yon forest king—these are at once the signs and the weapons of the destroyer; but as the Goths in invading Rome and breaking down the gorgeous monuments of that gigantic empire, removed the greatest hinderances from freedom's path, and modern civilisation has sprung from the triumph of the barbaric hordes; so the moss and the fungus are but removing from the earth that which has become an encumbrance, and by their decomposing and disintegrating powers, are preparing for the fertility of future years. And the “dry rot” on the timber, and the “mould” on the decaying animal or vegetable substance, are themselves plants as perfect in their parts, as adapted to their ends, as is the oak of the forest, the corn of the field, or the rose of the garden. True, their seeds float on the “viewless air; true, their structure escaped for ages the eyes of all observers; yet from illimitable periods have they been accomplishing their destined work. The great Creator spreads his works around that his creatures may study and admire, but waits not their discoveries to fulfil his will. The ocean rolled for ages before it bore man's argosies. The Pole-star held it's place before it became a beacon to the mariner. The loadstone possessed its marvellous powers before man turned them to his own account. The steam of the cauldrons, that seethed the pottage of the olden days, was potent as that which now hurries with lightning speed the railroad car,—so let us learn that, which for us is true wisdom—our proper place; to observe, not to-appoint—to witness that which He by his own power doeth. As such
Nor let us fail to observe that which confirms the general argument—that in God's fair creation there is no death. The tree falls—but its elements are recombined, and multitudinous plants spring from its decay. The grain ripens, and the plant, losing the green hue of verdant health, lies prone on the soil from whence it grew; but its seed has already been sheltered in earth's kindly bosom, and soon shall the fair plants of spring tell of life and loveliness again. So when the autumn of man's one year has come, and the man stoops under the load of fruit, which by its maturity tells at once his honours and his decay; the winds of autumn, that shake the “sere and yellow leaves “around his path, yet whisper gently to his ear of coming immortality, and the deepening shade has lost its gloom, and with “dauntless words and high” he bids the setting sun,
“Go tell the night that hides thy face, Thou saw'st the last of Adam's race, On earth's sepulchral clod, The darkening universe defy, To quench his immortality, Or shake his trust in God!”
The end of Church-Music is to relieve the weariness of a long attention; to make the mind more cheerful and composed; and to endear the offices of religion. It should therefore imitate the perfume of the Jewish Tabernacle, and have as little of the composition of common use as possible. There must be no voluntary Maggots, no military Tattoos, no light and Galliardizing notes; nothing that may make the fancy trifling, or raise an improper thought: This would be to profane the service, and bring the playhouse into the Church. Religious harmony must be moving, but noble withal; grave, solemn, and Seraphic : fit for a martyr to play, and an angel to hear. It should be contrived so as to warm the best blood within us, and take hold of the finest part of the affections: to transport us with the Beauty of Holiness; to raise us above the satisfactions of life, and to make us ambitious of the Glories of Heavan; and without doubt if the Morals of the Quire were suitable to the Design of the Music, it were no more than requisite. To come reeling from a tavern, or a worse place, into a Church, is a monstrous incongruity. Such irregular people are much fitter for the exercise of penance, than exultation. The use of them disserves the interest of religion : and is in effect little better than singing the praises of God, through the organ of the Decil.
The Rev. J. A. James, of Birmingham, has recently published an admirable practical work, entitled, “The Church in Earnest.” It is an accompaniment to a volume of the same character, published some two or three years ago, called “An Earnest Ministry, the Want of the Times.” Though avowedly
Young Men.—Mothers.“There is a very painful fact which both parents and ministers attest and lament, that very few of the
sonsof our morewealthy membersbecome truly pious. Many of the daughters are brought under the influence of true piety, and come into our followship, but comparatively few of the sons. I am aware that as a general fact, far more women are pious than men; but the disproportion is, I think, still greater in the class to which I now allude, than in any other. Many concurring causes will account for this. Young men go out into the world, and are exposed to its temptations, while the daughters remain at home under the sheltering care of their parents. It requires greater moral courage in a young man to profess religion than in a female. Young men are more swallowed up in business, and have their minds more drawn away from religion, by this means. They are more exposed to the influence of bad companions, and are more in the way of being injured by scepticism, and heresy. They are allured to out-of-door recreations and games, which lead them into company. And from the fact of a large proportion of pious people being females, young men are carried away with the flippant notion that religion is a matter pertaining to the weaker sex, rather than to them. These things will account for the fact to which I here allude, which is indeed a very painful one. Our Churches and our Institutions need the aid of pious young men of this class. We know the soul of a female is as precious in the sight of God as one of the opposite sex, and we know how valuable are female influence and agency in all religious matters; but women cannot be in such things a substitute formen: and, therefore, we do lament that so few of our respectable young men become truly pious. To what use ought this painful fact be turned, and to what specific efforts should it give rise? First of all, it should lead Christain parents, to pay a more diligent and anxious attention to the religious education of their
sons. Daughters must not be neglected, butsons must have special pains taken with them. As in good agriculture most labour is bestowed on an unproductive soil, to make it yield a crop, so in the religious culture of the heart, the main solicitude should be directed to the boys. Mothers, I beseech you, look to these, and from the very dawn of reason exert your more plastic influence over their more sturdy nature. Be anxious for your sons, think of their danger and their difficulty. Imagine, sometimes, that you see that lovely boy a future prodigal, lost to himself, to his parents, to the church, and to society, and yourself dying under the sorrows of a heart broken by his misconduct; at other times, look upon the enrapturing picture of his rising up to be a minister of religion, or the deacon of a church, foremost in aiding the religious institutions of the day, and yielding the profits of a successful business to the cause of God in our dark world. Oh, dedicate that boy to God, with all the fulness of a mother's love, both for him and his Lord, and pour over him all the influences of a mother's judicious care and culture. Fathers, I say to you also, look well to your sons; be doubly laborious, and doubly prayerful in reference to them. Be the friend, the companion, the counsellor of your sons, as well as their father.Mothers, much devolves upon you. Scarcely a character of eminence has ever appeared, either in the church or in the state, but confessed his obligations to a judicious mother. Pious mothers have done more to people heaven than any other class of persons, next to the preachers of the gospel; and even the usefulness of ministers must be shared with those who had prepared the minds of their converts
to receive impressions from their sermons. Napoleon once asked Madame Campania what the French nation most wanted. Her reply was compressed in one word—“Mothers.” It was a wise, beautiful, and comprehensive answer. Ask me what the church of God wants, next to earnest ministers, and I answer— intelligent, pious, earnestmothers.
The Earnest Hearer.The earnest hearer is the constant hearer, the punctual hearer, the devout hearer. There is a spirit of indolence, self-indulgence, and mischievous neglience creeping over the churches, most fatal to fervent devotion, in reference even to the Sabbath-day attendance. Very many of the members of our religious communities, of all denominations, go but once a week to the House of God; and this is on a Sabbath morning. All the rest of the holy day is spent in idleness, perhaps feasting and lounging over the wine through the afternoon; turning over the pages of a magazine, with little devotion and with no profit, in the evening. If these persons were in their closets, studying the Word of God, engaged in self-examination and prayer, mortifying their corruptions, and invigorating their graces, we should think less of it.—but is this their occupation? I fear this love of ease is eating out the piety of our churches, and gradually turning the Sabbath into a day of luxurious repose, instead of Christian devotion. Modern tastes are sadly at war with modern piety. It seems as if many of the professing Christians of the day, were trying with how little attendance upon the ordinances of public worship, how little of self-denial, and how little a public manifestation of their religion, they could satisfy their conscience—and alas! how
verylittle that is.
The Best Antidote Against Infidelity.It is the energy of the heart, which, in the human frame, nerves the arm to defend the head; so is it in the spiritual system. After Dr. D'Aubigne's
conversion to God, and after he had begun to preach Christ with fulness of faith, he was so assailed and perplexed in coming into Germany, by the sophisms of Rationalism, that he was plunged into unutterable distress, and passed whole nights without sleeping, crying to God from the bottom of his heart, or endeavouring by his arguments and syllogisms without end, to repel the attacks of the adversary. In his perplexity he visited Kleuker, a venerable divine at Kiel, who for forty years had been defending Christianity against the attacks of infidel theologians. Before this admirable man D'Aubigné laid his doubts and difficulties for solution; instead of doing this Kleuker replied, “Were I to succeed in ridding you of them, others would soon rise up. There is a shorter, deeper, and more complete way of annihilating them. Let Christ be realiy to you the Son. of God, the Saviour, the Author of eternal life. Only be firmly settled in his grace, and then these difficulties of detail will never stop you: the light which proceeds from Christ, will disperse all darkness.” This advice, followed as it was by a study with a pious fellow traveller at an inn at Kiel, of Paul's expression, “Now unto him who is able to do exceeding abundantly above all that we ask or think,” relieved him of all his difficulties. After reading together this passage, they prayed over it; “When I arose,” says this illustrious man, in that room at Kiel, I felt as if my wings were renewed as the wings of eagles. From that time forward I comprehended that my own syllogisms and efforts were of no avail; that Christ was able to do all by his power that worketh in us; and the habitual attitude of my soul was to be at the foot of the cross, crying to him, ‘Here am I, bound hand and foot, unable to move, unable to do the least thing to get away from the enemy who oppresses me. Do all thyself. I know that thou wilt do it, thou wilt even do exceeding abundantly above all that I ask, I was not disappointed. All my doubts were soon dispelled, and not only was I delivered from that inward anguish, which in the end would have destroyed me, had not God been faithful, but the Lord extended unto me peace like a river. If I relate these things, it is not as the history of myself alone—but of many pious young men, who in Germany, and even elsewhere, have been assailed by the raging waves of Rationalism. Many, alas! have made shipwreck of their faith, and some have even violently put an end to their lives.” The defence of the Christian, and therefore of the church—the establishment of the individual member, and of the whole of the church in the truth, depends more upon faith than upon reason, and is to be sought rather in the grace of the heart, than in the strength of the intellect—and therefore to become feeble in piety is to let down our defences, and to expose ourselves to the enemy. It is to the blessing of God on the internal vigour of her own piety, that the church is indebted for her stability, more than to those out works which are cast up from time to time by her ablest defenders.
The following sketch is extracted and abridged from a deeply interesting volume, entitled “An Account of the Infancy, Religious and Literary Life of Adam Clarke, L.L.D. &c., partly written by himself, and continued by one of his daughters.” (London, second edition, 1841.)
Boyds of Kilmarnock, “His mother was a descendant of the MacLeans of Mull, on of the Hebrides or Western Isles of Scotland.
His father, John Clarke, was intended for the church, got a good classical education, studied successively at Edinburgh and Glasgow, where he proceede M.A., and afterwards enter as Sizer in Trinity College, Dublin. His stay here was but short; a severe fever, and afterwards a premature marriage, put an end to his studies, and blasted his prospects for the church; and although the latter step put him in possession of a woman who made him one of the best and most affectionate of wives, yet an increase of family and the uncertainty of any adequate ecclesiastical provision, caused him to adopt the creditable though gainless profession of a public parish schoolmaster. To make matters worse, in an evil hour he was persuaded to break up his establishment and sell his property, with the view of emigrating to America, where golden prospects then glittered bright in the distance; but after his passage had been taken, he was persuaded by his father to change his purpose, and remain in his native land. Whether this was wise in these circumstances is doubtful, but the immediate effects were nearly ruinous to the family, and finally Mr. Clarke was obliged to settle down as a teacher in the obscure village of Moybeg, where the subject of this memoir was born.
While an infant,
Adam Clark was frequently known to thank God for the hardy manner in which he had been brought up, and to say, “My heavenly Father saw that I was likely to meet with many rude blasts in journeying through life, and he prepared me in infancy for the lot his providence destined for me; so that through his mercy I have been enabled to carry a profltable childhood up to hoary hairs.” He would add, “He knew that I must walk alone through life, and therefore set me on my feet right early, that I might be prepared, by long practice, for the work I was appointed to perform.”
One day when he was about six years old, he was walking home with a school companion; they sat down on a bank and began to enter into very serious conversation: they both became much affected, and this was deepened to exquisite distress by the following observations made by his companion. “O Addy, Addy,” said he, “what a dreadful thing is eternity, and, O, how dreadful to be put into hell fire and to be burnt there for ever and ever.” They both wept bitterly, and, as they could, begged God to forgive their sins; and they made to each other strong promises of amendment. They wept till they were really sick, and departed from each other with full and pensive hearts. When he told his mother of this, she was both surprised and affected, gave him much faint, did not wear away.
There was little remarkable in Adam's childhood, but that he was a very inapt scholar, and found it very difficult to acquire the knowledge of the alphabet. For this dulness he was unmercifully censured and unreasonably chastised, which made him still worse. When he was about eight years of age, a neighbouring schoolmaster calling at the school, where he was then endeavouring to put vowels and consonants together, was desired by the teacher to assist in hearing a few of the lads their lessons: Adam was the last that went up, not a little ashamed of his own deficiency; he however hobbled through the lesson, though in a very indifferent manner, and the teacher apologised to the stranger, and remarked that, that lad was a grievous dunce. The assistant, clapping young Clarke on the head, said, Never fear, Sir, this lad will make a good scholar yet. This was the first thing that checked his own despair of learning, and gave him hope.
As soon as he was master of a little English reading, he was put into Lilly's Latin Grammar. This not being explained to him proved an insupportable task; but one day, in addition to some terrible threatening from the teacher, he was assailed by a series of bitter taunts and reproaches from a school-fellow who had got greatly a-head of him; the effect of this provocation was astonishing—young Clarke was roused as from a lethargy; he felt as if something had broken within him; his mind in a moment was all light. Though he felt evidently mortified, he did not feel indignant: what, said he to himself, shall I ever be a dunce and the butt of those fellows’ insults! He snatched up his book, in a few moments committed the lesson to memory, got the construction speedily, went up and said it without missing a word! took up another lesson, acquired it almost immediately, said this almost without blemish, and in the course of that day wearied the master with his so oft repeated returns to say his lessons. Nothing like this had ever appeared in the school before—the boys were astonished—admiration took place of mockings and insult, and from that hour, it may be said from that moment, he found his memory, at least, capable of embracing every subject that was brought before it, and his own long sorrow was turned into instant joy.
For such a revolution in the mind of a child it will not be easy to account. The reproaches of his school fellows were the spark which fell on the gunpowder and inflamed it instantly. The in flammable matter was there before, but the spark was wanting. This would be a proper subject for the discussion of those who write on the philosophy of the human mind. Not that after this A. Clarke found no difficulty in the cultivation of his mind: it was not so; he ever found an initial difficulty to comprehend any thing; and till he could comprehend in some measure the reason of the thing, he could not acquire the principle itself. There was one branch of knowledge in which Adam could never make any progress, viz., Arithmetic. He was put to this when he was very
To supplement his small and often ill-paid school fees, Mr. Clarke rented and cultivated a small piece of land. Before and after school hours was the only time in which he could do any thing in his little farm; the rest of the labour, except in those times when several hands must be employed to plant and sow, or gather in the kindly fruits of the earth, was mostly performed by his two sons. This cramped their education. The two brothers went day about to school, and he who had the advantage of the day's instruction, gained and remembered all he could, and imparted on his return to him who continued on the farm, all the knowledge he had acquired in the day. Thus they were alternately instructors and scholars, and each taught and learned for the other. This was making the best of their circumstances.
Adam's love of reading was intense and unconquerable. To gratify this passion, and a passion it was in him, he would undergo any privations, and submit to any king of hardship. The pence that he and his brother got for being good boys, and doing extra work, &cc, they carefully preserved, never laying them out on toys, sweetmeats, &c., as other children did; but when their savings amounted to a sum for which they could purchase some interesting book, they laid it out in this way. At first they got penny and twopenny histories, afterwards sixpenny books, and so on, as their minds were improved and their pence increased.
Theirs was a little library—but to them exceedingly precious; for their books were their companions, and in their company every vacant hour was employed. Before and after labour, were their chief times for reading; and to gain time, the necessary hours of repose were abridged.
At this early age he read the Pilgrim's Progress, as he would have read a book of Chivalry. Beyond most children was he fond of the marvellous. He had heard and road much of magic and magicians, and he longed ardently to master the mysteries of this science. He had heard of the Occult Philosophy of Cornelius Agrippa, and he travelled several miles to borrow a copy of it from a neighbouring school-master, but the man refused to lend the book. Some time after a family of travelling tinkers came to the neighbourhood. It was reported that they were all conjurors, and possessed wonderful magical books. Adam got leave from his parents to visit them. His errand was soon made known. The father, a very intelligent man, began to entertain him with strange relations of what might be done by spells, figures, &c., and to the inexpressible joy of the young philosopher, a copy of the three books of the Occull Philosophy was produced. He touched it with fear, and read it with trembling, and asked liberty to take some notes, which was conceded. He visited these occult philosophers daily, so long as they continued in the neighbourhood. His instructor told him, however, that there was a fourth book of the incomparable Cornelins Agrippa, without which, as it contained the practice of the art, it would be useless to attempt any operations.
The reputed magical powers of the young Clarkes, however, had a happy effect in deterring thieves from visitng their father's house. Previous to this many things, especially poultry, had been stolen; after this, for months, it was not necessary to bolt a door.
In Adam Clarke's juvenile library, there were three or four books that deserve to be noticed, for the influence they had on his future life and studies. The reading of the Arabian Nights’ Entertainments gave him that decided taste for Oriental History which proved so useful to him in all his biblical studies. The Life and Adventures of Robinson Crusoe he read as a real history. From it, he has often said, he learned more expressly his duty to God and his parents, and a firmer belief in Divine Providence, than from all he heard or read from books or men during his early years. With the Fables of Æsop, and his life by Planudes, he was always much delighted. It was one of the first books he could read, and it was one of the last of his boyish companions that he relinquished. From the Countryman, whose Waggon had stuck fast in the mud, he learned the necessity of strenuous exertions while expecting the Divine succour. He often applied the words, Thou fool! whip thy horses and set thy shoulders to the wheels, and call upon Hercules, and he will help thee, to those who expected God by a miracle to bring them out of their difficulties, while sitting down in indolence, and supine self-despair. The Fable of the Lark and Young ones, taught him the folly of expecting that help from neighbours and friends which a man owed to himself, and which, by the exertions of himself and family, he could furnish. The Fables were all to him lessons of instruction, and from them he borrowed some of the chief maxims that governed his life.
Of his Religious education little has yet been said. At a very early age, as has been noticed, his mind was deeply impressed with divine and cternal things. This was not a transitory impression:—his mother was a woman decidedly religious:—she was a Presbyterian of the old Puritanic school. She had been well catechised in her youth, and had read the Scriptures with great care and much profit. She ever placed the fear of God before the eyes of her children, caused them to read and reverence the Scriptures, and endeavoured to impress the most interesting parts on their minds. If they did wrong at any time, she had recourse uniformly to the Bible to strengthen her reproofs and to deepen conviction. In these she was so conversant and ready, that there was searcely a delinquency for the condemnation of which she could not easily find a portion. She seemed to find them on the first opening, and would generally say, “See what God has guided my eye to in a moment.” Her own reproofs her children could in some measnre bear; but when she had recourse to the Bible, they were terrified out of measure; such an awful sense had they of
Adam one day disobeyed his mother, and the disobedience was accompanied with some look or gesture that indicated an undervaluing of her authority. This was a high affrout; she immediately flew to the Bible and opened on these words, Prov. xxx. 17, which she read and commented on in a most awful manner:— “The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.” The poor culprit was cut to the heart, believing the words had been sent immediately from heaven: he went out to the field with a troubled spirit, and was musing on this horrid denunciation of Divine displeasure, when the hoarse croak of a raven sounded to his conscience an alarm more terrible than the cry of fire at midnight! He looked up and soon perceived this most ominous bird, and actnally supposing it to be the raven of which the text spoke, coming to pick out his eyes, he clapped his hands on them with the utmost speed and trepidation, and ran towards the house as fast as the state of his alarm and perturbation would admit, that he might escape the impending vengeance!
To the religious instructions of his mother, Adam ever attributed, under God, that fear of the Divine Majesty, which ever prevented him from taking pleasure in sin. “My mother's reproofs and terrors never left me,” said he, “till I sought and found the salvation of God. And sin was generally so burdensome to me, that I was glad to hear of deliverance from it. She taught me such reverence for the Bible, that if I had it in my hand even for the purpose of studying a chapter in order to say it as a lesson, and had been disposed with my class-fellows to sing, whistle a tune, or be facetious, I dared not do either while the book was open in my hands. In such eases I always shut it and laid it down beside me. Who will dare to lay this to the charge of superstition!”
We need not say such a mother taught her children to pray. Every Lord's day was strictly sanctified, no manner of work being done in the family; and the children were taught from their earliest youth to sanctify the Sabbath. On that day she took the opportunity to catechise and instruct her children, would read a chapter, sing a portion of a psalm, and then go to prayer. While reading, she always accustomed the children who had discernment to note some particular verse in the reading and repeat it to her when prayer was over. This engaged all their attention, and was the means of impressing the word on their hearts as well as on their memories. She obliged them also to get by hearts the Church Catechism and the Assembly's Shorter Catechism.
Though the parents of A. C. belonged to different Christain Communities, they never had any animosities on religious subjects. The parish clergyman and the Presbyterian minister, were eqnally welcome to the house; and the husband and wife most cheerfully
As it was fashionable as well as decent for all those who attended public worship on the Lord's day to take a part in the public singing, so the youth spent a part of the long winter evenings in learning what was called sacred music. A person less or more skilled in this art, set up a night school in some of the most populous villages, and the young people attended him for two or three hours so many nights in the week. The music-master whose lessons A. C. attended, willing to stand on at least equal ground with all his competitors, and to secure a competent number of scholars, proposed that he would divide the hours into two parts, teach singing in the former part and dancing in the other. This brought him several additional scholars, and the school went on much to his own advantage. At first Adam despised this silly adjunct to what he had always deemed of great importance; and for a considerable time took no part in it, as it appeared little else than a mad freak as long as it lasted. At length, through, considerable persuasion, his steadfastuess was overcome; by long looking it began to appear harmless; by and bye graceful, and lastly an elegant accomplishment! It was now,” cast in your lot with us;” he did so; and it was always a maxim with him to do what-ever he did with his might; he bent much of his attention to this, and soon became superior to most of his school-fellows. Formerly he went to school for the sake of the singing—now he went most for the sake of the dancing: leaving his understanding uninfluenced, it took fast hold of his passions.
His own opinion of the whole of this business may be best told in his own words, “Mala Ave, when about 12 or 13 years of age, I learned to dance. I grew passionately fond of it, would scarcely walk but in measured time, and was constantly tripping, moving, and shuffling, in all times and places; I began now to value myself, which, as far as I can recollect, I had never thought of before; I grew impatient of control, was fond of company, wished to mingle more than I had ever done with young people; I got also a passion for better clothing than that which fell to my lot in life; was discontented when I found a neighbour's son dressed better than myself; I lost the spirit of subordination, did not love to work, imbibed a spirit of idleness, and in short, drank in all the brain-sickening” effluvia of pleasure; dancing and company took the place of reading and study; and the authority of my parents was feared indeed, but not respected; and few serious impressions could prevail on a mind imbued now with frivolity, and the love of pleasure; yet I entered into no disreputable assembly, and in no one case ever kept any improper company; I formed no illegal connection, nor associated with any whose characters were either tarnished or suspicious. Nevertheless, dancing was to me a perverting influence, an unmixed moral evil; for although, by the
In boyhood A. C. escaped twice from the jaws of death: first by a fall from a horse, when he lay insensible for two hours, and all said “he is dead;” next he was all but drowned. He rode a mare of his father's into the sea to bathe her, and got beyond the breakers into the swells. A terrible swell came and overwhelmed both the horse and its rider; but a strong wave carried him into the shallow water, and by a merciful providence his life was saved.
We come now to the most important part of Adam Clarke's life: —his conversion, and the circumstances that led to it. He had been well trained at home. He generally attended the parish church with his father. The minister was a good man, and preached, so far as he knew it, most conscientiously the gospel of Christ; but on the doctrine of justification by faith, or the way in which a sinner is to be reconciled to God, he was either not very clear, or was never explicit. He went occasionally to the Presbyterian Meeting-house with his mother, but here the trumpet gave it very uncertain sound, both minister and people were verging closely on Socinianism. This deadly blight, which scathed the Synod of Ulster so fearfully, and from which it has but lately fully recovered, was then coming fast on. The state of experimental religion was very low in the parish, though there were still some old people who talked about the godliness of their ancestors; and seemed to feel no small satisfaction, and even a spiritual safety, in being able to say, “We have Abraham to our Father.” Even Mrs. Clarke, for the want of the means of grace, and the doctrine that is according to godliness, had lost ground, and began to be remiss in her domestic practice of piety.
About 1777, the Methodist preachers, from Coleraine, visted the parish of Agherton, where the Clarkes lived. This caused an excitement and many went to hear them, and among others Adam Clarke. The most noted of these preachers was Mr. Thomas Barber; with indefatigable diligence and zeal he went through all the country, preaching Christ crucified, and redemption through his blood: and many were awakened under his ministry. Mrs. Clarke went to hear and immediately pronounced,” This is the doctrine of the reformers—this is true unadulterated Christianity.” Mr. Clarke went, and ho bore testimony that it was “the genuine doctrine of the Established Church.” The preachers were ever after entertained at their house. Under the preaching and pious advices of his excellent man, Adam's mind got gradually enlightened and improved; he had no violent awakenings; his heart was in a good
Prayer also was his delight. He could no longer be satisfied with morning and evening; he was awakened from the dream that this was sufficient, by the following questions of Mr. Barber. “Adam, do you think that God, for Christ's sake, has forgiven you your sins?” “No, Sir, I have no evidence of this.” “Adam, do you pray.?” “Yes, Sir.” “How often do you pray in private?” “Every morning and evening.” “Adam, did you ever hear of any person finding peace with God, who only prayed in private twice in the day?” He felt ashamed and confounded; and discovered at once that he was not sufficiently in earnest, nor sufficiently awakened to a due sense of his state.
From this time he was diligent in attending to all the means of Grace, and after careful and conscientious preparation partook of the Lord's Supper in the paaish church of Agherton. Satan did not let him escape, however, without a violent struggle. He was assailed with strong temptations, and had great doubts respecting the divinity of Christ. All became darkness within; but man's extremity is God's opportunity. While he was opprest with agonies indescribable, he felt strongly in his soul, Pray to Christ:—another word for. Come to the Holiest through the blood of Jesus. He looked up confidently to the Saviour of sinners, his agony subsided, and his soul became calm. A glow of happiness seemed to thrill through his whole frame, all guilt and condemnation were gone. He examined his conscience and found it no longer a register of sin against God. He looked to heaven and all was sunshine; he searched for his distress but could not find it. He felt indescribably happy, but could not tell the cause;—a change had taken place within him of a nature wholly unknown to him before, and for which he had no name. He sat down upon the ridge where he had been working fall of ineffable delight. He could now draw nigh to God with more confidence than he ever could to his earthly father;—he had freedom of access and he had freedom of speech.
He continued in peace and happiness all the week; the next Lord's day there was a love-feast at Coleraine;—he went to it.
After this A. C. continued a little longer at school. Though he could not well enter the spirit of Lucian and Juvenal which he then read; yet he was surprised to find how easy, in comparison of former times, learning appeared. He has been often heard to say, “After I found the peace of God to my conscience, and was assured of my interest in the Lord Jesus, I believe I may safely assert, that I learned more in one day upon an average, than for merly I could do, with equal application, in a whole month.”
Except on the Lord's day, family prayer was not observed in his father's house. This was, to him, a cause of great affliction. He laboured to get it established; but all in vain, unless himself would officiat! This he found a cross which he feared he should never be able to take up, or, if taken up be able to bear. His youth was his principal hinderance. This burthen, however, it appeared God had laid upon his conscience. He struggled against it for a while till he felt condemned in his own mind. At last he took up this, to him, tremendous cross, and prayed with his father, mother, and family: they were highly pleased; and as long as he was under their roof, he was in this respect their chaplain: yet he ever felt it a cross, though God gave him strength to bear it. “A prayerless family,” he said, “has God's curse. If the parents will not perform family prayer, if there be a converted child in the family it devolves on him; and should he refuse he will soon lose the comforts of religion.”
It was now necessary that A. C. should choose a profession for life. After various plans were proposed and set aside he was put apprentice to a linen merchant in Coleraine, but was never formally bound. In this situation be remained about a year. His religious friends were anxious that he should devote himself to the ministry. His residence in Coleraine was advantageous to his spiritual improvement, from the regular means of grace, and the religious society he there enjoyed. But the great adversary of souls was not idle with him; as he could not succeed in tempting him to commit outward sin, he strove to make him carry his religion beyond the requirements of scripture and reason; fasting, abstinence, and regard to truth, he carried out so as to injure both body and mind; by abstinence he was worn down to little else than skin and bone, and from his extreme solicitude to speak nothing but indubitable truth, he came to hesitate about every thing, which produced
He was first employed as a class leader, then as an exhorter, and finally he was induced under some of the ministers to exercise his gift in preaching. One of the preachers wrote respecting him to the Rev. J. Wesley. Mr. Wesley gave every encouragement, and offered to place him in Kingswood School to advance his education. To this proposal of going to England his mother was at first strongly opposed; but by and bye both his father and mother were fully disposed to give up their son to the Lord for the work of the ministry; and in August 1782 Adam Clarke left his native land, reached Liverpool and proceeded to Kingswood to prosecute his education and fit himself for greater usefulness in the ministry. He arrived at his distination full of high, youthful hopes, but met with nothing but grievous, mortifying disappointment. God had other ways of teaching and training him for future labours.
(To be concluded in our next.)
To the affectionate memory of Mrs. Turton, the beloved wife of the Rev. H. H. Turton, of New Plymouth; who died in the Lord, October 21, 1849.
I ought to study Christ as an intercessor. He prayed most for Peter, who was most tempted. I am on his breast-plate. If I could hear Christ praying for me in the next room, I would not fear a million of enemies. Yet the distance makes no differance—he is praying for me!
There are three things to which the Christian ought to habituate himself—retrospection, or looking back; inspection, or looking within; and anticipation, or looking forward.
Protestant Missions.—The whole number of Foreign Missionaries are as follows:—
North American Indians, 105; Africa, 236; Western Asia, 31; India, 365; Burmah, Siam, 33; China, 54; South Sea Islands, 110; West Indies, 324; Greenland, 30; the Jews, 37; total, 1,345; total Assistant Missionaries, 233; Native Assistants, 1,958; Communicants, 174,426; Scholars, 122,542.
Let the pious reader look at these two accounts, and he will sigh over the millions which are yet “sitting in darkness, and in the valley of the shadow of death,” And let him ask himself, what have I done to help forward the cause of Christ?
It is objected that when sermons are heard so often, one sermon tends to thrust out another; so that persons lose the benefit of all. Such objections against frequent preaching, if they be not from an enmity against religion, are for want of duly considering the way that sermons usually profit an auditory. The main benefit obtained by preaching, is by impressions made upon the mind, at the time, and not by an effect that arises afterwards by a remembrance of what was delivered. And though an after remembrance of what was heard in a sermon, is often times very profitable, yet, for the most part, that remembrance is from an impression the words made on the heart at the time; and the memory profits, as it renews and increases that impression.
They who begin by disliking the truth, will end by believing lies.—Houre.
It was admirable advice which Mr. Wesley records as having been given by a woman to a preacher; ‘Preach,’ said she, ‘the Law first, then the Gospel, and then the Law again.’ It is the method which God himself hath observed throughout the Sacred Writings, ‘Cease to do evil’ first, saith Jehovah, then ‘learn, to do well.’
Moses says, ‘If ye will diligently observe to do all these commandtments, statutes, ordinances, and judgments, which I command you this day, then all these blessings shall pursue and overtake thee!” as if he had said, ye need not run after the blessing, only walk in the commandments of God, and all the blessings shall run after you, pursue you, and overtake you.
The alternating of day with night is not more essential to the well-being of the physical frame than is the cessation
Taylor's Geological Observations on Genesis.
In our schoolboy days, “playing at soldiers” was a favourite game; the spirit of the age was reflected in the sports of the youth; but a quarter of a century has produced changes in public taste; the pen has become more popular among us than the sword; and playing at literature is now a favourite amusement with both old and young. If the boy is the father of the man, and if the sports and amusements of childhood become the serious pursuits of manhood, bright prospects and a high literary character await this infant colony; for its literary taste has been quite precocious. The poor infant could scarcely stand alone when it was seen amusing itself quite seriously twice a week with a couple of mimic newspapers; by and bye another juvenile display was made, and our tiny pages were ushered into light; and now, before its tenth birthday has been celebrated, forth comes a veritable, full grown quarterly, bristling with as many learned capitals, M.A., M.D., F.R.S., &c. &c., as if Wellington was the seat of a royal university.
We hail with pleasure every well directed exercise of the pen; every vigorous, healthy exhibition of literary skill; and we regard the Number before us as, upon the whole, a creditable and favourable specimen of colonial periodical literature. The most unpopular element in this publication, so far as we Times and the Economist; then will the New Zealand Magizine equal if not surpass the Quarterly and the Edinburgh Reviews; and our own humble Evangelist will be without a rival in Evangelical Christendom.
The only article in this number that crosses our path, and comes fairly within the range of our criticism, is one entitled “Geological Observations on the Book of Genesis, by the Rev. R. Taylor
From Mr. Taylor's reputation as a divine and a geologist, we commenced the perusal of his article with high expectations, and read it once and again with considerable care. Our expectations, however, we are sorry to say, were by no means realized. The subject, we know, is beset with difficulties; the most eminent geological divines are not agreed as to the most satisfactory solution of them, and we are not disposed to dogmatize. We perfectly agree with Mr. Taylor,—as every one else does, with the exception perhaps of the Dean of York, and a few Puseyite prints that seek celebrity by attacking science through the sides of the British Association,—that the first verse of Genesis, “In the beginning God created the heavens and the earth,” refers to a period indefinitely anterior to the creation of man; and in this way ample time is secured for the longest geological periods intervening. Whether the six days refer to the real changes effected upon our earth during six indefinite epochs, as Mr. Taylor supposes; or the apparent changes during the six days immediately before the creation of Adam; or whether they are to be explained on some other principle, the most eminent writers are not yet agreed. But a fuller acquaintance with geological facts, and deeper researches in scripture criticism, will doubtless remove many of these and similar difficulties. What we cannot explain now, will be easily explained hereafter. At present, geology, above most other sciences, requires to follow
Mr. Taylor thinks it probable that the angels had their abode upon the earth before the creation of man—that they were tempted to use their great powers for sinful purposes—that they might have succeeded in altering the course of our planet—but unable to use it as a vehicle to transport them to other orbs they whirled it from its course, and thus caused its destruction—“that our planet was destroyed for the sin of its first inhabitants.” To us, the proofs in support of these and similar statements are quite inconclusive. We can see no more reason for connecting the convulsions of inanimate matter, or the death of the lower animals,” with sin, than for connecting the withering of the leaves in autumn, or the falling of snow and the freezing of water in winter, with the same cause. It has been abundantly proved that carnivorous animals lived, devoured their prey, died or were devoured in turn, during the long geological eras that preceded the creation of man;
It is contrary to all we know of God's works, either from nature or revelation, to suppose that the earth was ever the abode of either angels, or beings superior to man. Progression is written on all God's works, but this would be retrogression. And while we unhesitatingly reject the developement theory so plausibly set forth in the “Vestiges of Creation,” as being as repugnant to science as to scripture, we can see nothing, in the pages of scripture or the records of geology, that gives the slightest warrant for believing that any class of beings, superior or even equal to man, ever existed on our globe before the creation of Adam.
At what period the angels were created, in what place they were located, at what time or by what cause they fell, we know not. The views of President his angels. (See
The idea of a comet being the agent employed to produce the flood wants only proof to make it admissable. Whiston, the successor of Newton at Cambridge, more than a hundred and fifty years ago, supposed at first that a comet had been the cause of the flood; afterwards “he thought he could prove that a comet did at that time pass very near the earth, and that it was the same that appeared in 1688. But the uncertainty of the comet's return in 1758, and the absolute failure of that which ought to have appeared in 1788 or 1789, must render Whiston's calculations for such a length of time extremely dubious.” (Ency. Brit.—Art. Deluge.)
With Mr. Taylor's ideas about atmospheric phenomena during the antediluvian period we cannot agree. His theory appears to us to be an unnatural forcing of both scripture and science. He says, that before the flood, “As Saturn is surrounded with his belts, so the earth was canopied by a stratum of water suspended at a great elevation, like one vast transparent cloud.”—“There was then no rain upon the earth's surface;” “there were no floating clouds;” and “the first mention made of wind” is after the flood. After this, from causes specified, “clouds were formed; rain fell; and the rainbow was first seen.”
We are at a loss to understand, whether Mr. Taylor confines this era of perpetual calm and cloudless sunshine, to the period from the Deluge back to the creation of man, or to the indefinitely anterior era, the creation of the firmament; or whether he would extend it back to the still more remote antiquity, when the earth was, as he thinks probable the habitation of angels and Megatheria. If he confines his remarks to the historical period, his proofs are truly slender to support such a theory. Scripture speaks cool of the day.” In the Hebrew, as in the margin, it is, in, or during the wind, or breeze of the day. Here then is wind before the flood, and that daily. Moreover, the sacred writer speaks of wind and rain at the time of the flood as ordinary well known phenomena, not as things new and unheard of. From the general way in which it is stated, Gen. ii. 5. 6., that “the Lord God had not caused it to rain upon the earth; but there went up a mist from the earth, and watered the whole face of the ground,” it is uncertain to what period this refers. It was before the creation of man; for “there was not a man to till the ground,” and it would appear from the context, that it was before either herb or plant existed on the earth; before the appearance or existence of vegetable life. What interpretation can be more-simple or natural, than to consider that in this brief summary, allusion is made
We have no account it is true of a rainbow till after the flood; but we have no mention again of the rainbow in the whole bible, except once in Ezekiel, and twice in Revelation. It was just as natural and suitable for God to select an existing phenomenon—the rainbow, as the sign of his covenant with Noah; as for him to select an existing institution—the Sabbath, as the sign of his covenant with Israel, when he brought them out of Egypt. (Deut. v. 15.) In Job xxxviii, and Prov. viii, we find clouds, rain, winds, and all atmospheric phenomena, spoken of as contemperancous with the earliest events and changes upon the earth.
But we have other witnesses bringing “confirmation strong as holy writ in support of our views, and to show that there were both winds and rains, and consequently clouds and rainbows, long before either Noah or Adam were upon the earth. The history of these ancient winds and rains has been “written by the finger of God upon tablets of stone,” and sealed up in archives that have only been opened within the last few years. In the new red sandstone,—belonging to what is called the secondary formation, a very remote geological period,—the foot-prints of animals and the marks or impressions of rain North British Review, vol. 1. p. 31) Dr. Mantell, in his “Medals of Creation,” vol II. p. 813, gives a representation of one of the small foot prints of the natural size, on a block of stone, with the surface sprinkled with hemispherical markings produced by drops of rain. The stone is from the new red sand stone of Massachussetts, and was discovered and described by Dr. Deane of Greenfield.
We have also seen it stated, though we cannot at present discover the authority, that not only have the rain marks been discernable, but the very angle at which the rain had fallen could be distinctly marked; thus clearly proving that there must at that time have been wind as well as rain.
If there are thus such indubitable evidences of rain and wind during the age of birds and reptiles, long before the fall or even the creation of man, can we really be expected to believe,—in the absence of every thing bearing the semblance of proof, either from science or scripture,—that there were neither rains, winds, clouds, nor rainbows, from the planting of Eden till the building of the ark, and the destruction of the antediluvian world!
These scientific romances on the wonders of worldmaking may please the speculative, and those who delight in the marvellous rather than the true; but the enunciation of one clearly ascertained geological fact, or one fully established theological principle, is of more real worth than a whole volume of such doubtful speculation.
The congress of the friends of universal peace was held at Paris, on the 22nd of August last. The Archbishop of Paris, who had been waited on by deputation, deelined presiding or attending personally from the state of his health, but wrote an excellent letter to the Congress, commending their efforts to supersede war by friendly arbitration. literateur, was then called to the chair, who constituted the meeting in a glowing address, and resumed his seat amidst enthusiastic cheering. The speeches delivered at this Congress, printed in a cheap form, and circulated extensively through France and other countries, are expected to have a beneficial effect, at the present time, in exhibiting the evils of war.
On the Monday following, the English delegates of the Peace Society gave a handsome dejeuner, at Versailles, to the American delegates, and passed a resolution in honour of them. Mr. Cobden, as the chairman of the English delegates, made a speech, in which he spoke with great kindness of the American delegates, and afterwards presented to each of them a copy of the New Testament in French, with an inscription bearing his signature. The speech of Mr. Cobden was replied to by Mr. Allen of Massachussetts. After declaring the delight with which the Americans met their English brethren in the Congress of Peace, he said—“We are the descendants of the Puritans who, from Leyden in Holland, and from the chalky cliffs of England, crossed the wide ocean to find an asylum for freedom—freedom as to civil rights, freedom to read the Bible, freedom to worship God. We have crossed the ocean and assisted in this Congress, in order to give the world freedom from war.”
In alluding to the reception which the Peace Congress met with, Mr. Allen spoke in high terms of France, but added:—“What France wants, as
This was the wish of
On Sabbath last, the Presbterian Church, in Nelson, was opened for public worship. The
On Tuesday the 22nd ult., the tenth anniversary of the colony was observed as usual at
The Anniversary sports have passed off, so far as we have heard, without any serious accident, or any glaring immoralities, except the usual modicum of intemperance and its ordinary accompaniments; and of this much we are truly glad. We are no croakers. We are not disposed to say “What is the cause that the former days were better than these?” We are fully confident the tone of moral feeling in the community is rising. There has been a felt necessity on this occasion to lop off or keep down the most offensive excrescences of the system. The prime actuating, and moving spirit did appear in the proposed “Drinking and Smocking Matches“; but this was too much of plain truth to meet the public eye, or be taken under the patronage of a Governor, even in this the most distant colony of the Crown,—the farthest removed from the great centre of civilization and religion.
Satan strives hard in these times to assume the embodiment of humanity; but according to an old popular tradition, he can never in any case divest himself of the cloven foot. In this instance, when the amusements were patronized by the representative of majesty,—when they were supported by such an array of the brave and the fair—and when they were followed by such crowds of the sober and decent,—surely we must conclude that the presiding genius of the sports was an angel of light; but, even overlooking the booths and the evil spirits imprisoned within them, and ever and anon taking possession of incarnate forms, and displaying their diabolical nature—the cloven foot peeps out, and reveals the true character of the originators, in the suppressed prizes for swallowing beer and consuming tobacco, and thus training candidates for the “bar” and the “tap.”
We leave our readers to cogitate upon this subject. The effects of these sports do not terminate with the week of the fete. We know of at least three or four most melancholy histories that date their origin principally from the Fete amusements of 1849. Nothing is more certain than that, to those who provide temptations upon a large scale for the young, the thoughtless, and the undecided, there will be a settling day in connexion with the sports of a graver character than they seem to expect. Guilt will be charged upon the proper parties, and effects will be traced to their true cause,
February.
The operations of the gardener this month are very light, being chiefly in eradicating sow-thistle, dock, plaintain, and other weeds —collecting the flower seeds that have now ripened—cutting away withered stems, and staking the dahlias and chrysanthemums. With the latter, the annual reign of Flora nearly terminates, for the only garden flowers which last beyond Autumn are such annuals as have been sown very late.
Such bulbs as, from being too crowded, require to be separated, if not done last month, should no longer be delayed. Tulips, Hyacinths, Anemonies, and Ranunculuses are those only which require to be taken up every year, since it is found that all the other African bulbous plants succeed much better in this mild climate, and grow more luxuriantly, when left in the ground all winter,lifting them only every third year.
The different varieties of Chrysanthemum Indicum grow in this climate with the greatest luxuriance; but they degenerate very much after the third year. Off-sets, therefore, should be always planted for succession, soon after the plants have done flowering.
The great heat of last month, joined to the heavy rains during the last week, has ripened the Figs much sooner this year than the last. The Peaches also have rapidly increased in size, and may be expected to ripen about the 20th. Plums are very plentiful, and ripe Gooseberries are still on the trees in shady situations.
The copious rains during the last week in January have saved the second crop of potatoes. This will, it is to be hoped, compensate in some measure for the failure of the first crop, which has been the worst in the Hutt Valley that the settlers have ever experienced.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
The year 1849 draws to a close, and its last evening is one of extreme beauty. The day has been sultry and oppressive, but now the last rays of the setting sun scarce faintly gleam across the landscape; the bright queen of night is rising in unclouded majesty, whilst each orb and planet formed by the word of God, stands forth a silent but impressive revelation of the greatness and glory of the Omniscient hand that formed the whole. How sublime are the glories unfolded by night! How impressive the lesson taught to the humble and teachable heart, by objects more glorious, more radiant than sunlight's brightest pomp, or all the created splendour of the now sleeping world!
The owl's shrill cry alone awakes an echo in the stillness of evening: thoughts unbidden rise, strange yearnings of the spirit, sad varieties of feelings and wishes which chase each other in quick succession, yet amid the instability of human thought there is a longing to feel and know more of that hope and dependance, which time destroyeth not, the hope of the gospel.
In midst of these reflections there bursts a sound which breaks the solemn quiet of night; yet that sound harmonizes with the scene, and blends itself with the thoughts of the listeners. Tis the song of thanksgiving from a band of pilgrims who have met to watch and pray: who together seek to record at God's footstool their sense of mercies past—who together pause on the threshold of another and a new year, to ask a blessing on its commencement.
Let us enter that humble temple and join that band of
But now the expired year has past! and with all its wasted or unimproved hours, with all its sin-laden days, its joys, sorrows, and unavailing regrets—an
“With vigour arise, And pass to their permanent place in the skies.”
A prayer for God's blessing, a fervently uttered and kindly greeting, and all dispersed—each to resume his appointed duty and care; to give and receive the sympathies, affections, and cares of social life. But the hour of deep wrought and earnest feeling will leave its traces behind; or rather its influences will be carried forward into daily life, tending to exalt and refine the mind and manners—and its remembrance will be treasured as among the sweet and lovely things which leave a fragrance behind.
To all reflecting persons there is something inexpressibly touching in such modes of marking the lapse of time; and tis fitting each individually should enquire how far the rapid progress of years is marked by corresponding improvement. We each one possess powers of which we ourselves are unconscious, till circumstances call them into action; talents which we thoughtlessly hide, and which perchance are only awakened by some painful reverse of fortune, too late for their possessors to put them out to usury.
The awful truth which standeth on divine authority—“Except ye repentye shall all likewise perish,“is familiar to us all. God has mercifully promised to us that divine assistance which shall enable us to forsake all sin, and help us to pursue with zeal and diligence the path of duty.
None of us, even the youngest, should delay; for time and the use of our reasoning powers is essential to true repentance and amendment of life.
There is no word of scripture to encourage delay or indifference. The parables of creation speak the same language. Yet how often do we pass by these silent and lovely emblems of our mortal state without listening to the voice of instruction. In how many has the morning of life passed; how many of us feel that time is beginning to throw deeper shadows on our path—the joys of early youth will return no more; it is only those strongest impressions which are, by the hand of high and intense feeling, graven upon firm and energetic hearts, that remain to the grave—all other, the early scenes of weal and woe, imperceptibly die away.
Let us then value human life as a time of action; let the due importance of passing hours be estimated: not one is to be wasted, not one which has not its appointed duty. Instead of being employed in sin or wasted in idleness, they were sent to call into exercise the faith, and test the obedience, of creatures travelling to eternity. The shadow never stands still; and though other hours may be given, the peculiar circumstances and advantages which invested the last day or hour may never return. Tis a serious and solemn awakening when, after half our race is run, we start to the conviction of abused and mis-spent time gone for ever! Surely that is no easy conflict, in which the soldier needs the whole armour of God as his panoply:—surely that is no light promise made by us when received into Christ's Church militant,“that we will be the faithful soldiers and servants of Jesus Christ to our life's end;”— surely that is no light prize which shall be awarded to all who run with patience the race that is set before them, “so let us run that we may obtain.”
There are few things which exert a more unfavourable influence upon the piety of our churches than the mixed marriages between those who are professors of religion, and those who are not; and which it must be acknowledged, are in the present day lamentably common.
The operation of such unions on the state of religion, so far as regards the parties themselves, needs be no mystery to any one. When two individuals of different tastes, in reference to any matter, are associated, and one of them has an aversion, or even an indifference to the pursuit of the other, it is next to impossible for the one so opposed to sustain with vigour and perseverance his selected course of action; and then if he cannot assimilate the taste of the other party to his own, he must for the sake of harmony give up his cherished predilections. This applies to no subject with such force as it does to religion. Every Christian man carries in his own heart and encounters from surrounding circumstances sufficient resistance to a life of godliness, without selecting a still more potent foe to piety in an unconverted wife. Conceive of either party, in such an unsanctified union, continually exposed, if not to the actual opposition, yet to the deadening influence of the other. Think of a religious wife, to put it in the mildest form, not persecuted indeed, though this is often the case, by an irreligious husband, but left without the aid of his example, his prayer, his cooperation: hindered from a regular attendance upon many of the means of grace which she deems necessary for keeping up the life of godliness in her soul; obliged to be much in a sort of company for which she may have no taste, yea, a positive aversion, and to engage in occupations which she finds it difficult to reconcile to her conscience, or harmonize with her profession; hearing no conversation, and witnessing no pursuits but what are of the earth, earthly:
But, perhaps, the influence on religion generally is still worse when the husband is a professor, and the wife is not; worse, because he is more seen and known; has more to do with church affairs; has greater power over others, and therefore may be supposed to be more injurious or beneficial, according as his personal piety is more or less vigorous or consistent. When such a man unites himself with a female whose tastes and habits are opposed to spiritual religion; who is fond of gay company and fashionable amusements, and would prefer a party or a rout to a religious service; who feels restless, uneasy, and discontented in religious society and occupations; who has no love for family devotion, and is often absent from the morning and evening sacrifice,—is it likely that the husband of such a woman will long retain his consistency, his fervour, his spirituality? Will he not, for the sake of connubial happiness, concede one thing after another till nearly all the more strict forms of godliness are surrendered, and much of its spirit lost? His house becomes the scene of gaiety, his children grow up under maternal influence, his own piety evaporates, and at last he has little left of religion but the name. And now what is his influence likely to be upon others? What families usually spring from such marriages;
How can we look with earnest pity, when such hindrances as these are thrown in the way of it? Honourable and noble exceptions, I admit, there are. Among others, one especially have I known where a female, by consenting to marry an ungodly man, could have been raised with her fatherless children, from widowhood, solicitude, suspense, and comparative poverty, to wealth, ease, and grandeur; but where, with martyr-like consistency, she chose rather to struggle on for the support of herself and her children, with the smile of conscience and of God to sustain her noble heart, than to accept the golden bait under the frown of both. But how few are there who would thus account the reproach of Christ greater treasure than all the riches of Egypt.
The following extract is made from one of a series of spirited papers, entitled “Wanderings Abroad,” that appeared some time ago in the Scottish Presbyterian:—
“There are many phenomena connected with the glaciers on which it might be instructive to dwell. Their transporting agency is astonishing. Geologists were long puzzled to explain how vast blocks of stone have been carried from the hills to which they belong. A block of mica lies on the Pentlands, while the Grampians afford the nearest rocks of the same formation from which it could have been detached. Granite of the Alps lies scattered on the surface of the Jurassic oolite. Speculations indescribably curious were once afloat in regard to the agencies that heaved them across the intervening distances. Fire was evoked in volcanic explosions from the depths of the earth to account for the mystery. Water was coaxed like another Samson to tell the secret of its strength, in order to explain the transportation of these stones, by a host of Delilahs in the shape of savans, fonder of prescribing what nature should do, than of observing what nature did. And yet, all the while among the Alps, every hour they might have witnessed in operation the very movements, the effects of which baffled their philosophy to explain. Stones of colossal size are hourly in motion, traversing great distances, and transported solely in their mystic journey by the agency of ice.
The ice moves the stone, but what moves the ice? The question conducts us at once to the great scientific problem of the day. Night and day, summer and winter, the glacier moves onward with a regularity scarcely affected by difference of temperature. That portion of its mass which once kissed the brow of Mount Blanc itself, winds its course amid the recesses of the valleys at its base, scooping into deeper hollows the grooves which the ice of preceding years had cut in the granite of its one bank and the lime of the other, tumbles over the slope where it first comes in sight of Chamouni, and descends till it rests on the soil of the valley, which it furrows like a ploughshare, and where the warmth of a milder region dissolves it into a river. Its
Will gravitation serve to explain the mystery of its advance? Does it hasten downward by virtue of its own gravity, pressed by the incessant accumulation of ice and snow in its rear, and lubricated beneath by the water arising from the melting of the ice in immediate contact with the earth? But the glacier's rate of motion is greatest in the middle; it expands and contracts as the valley of its course widens or narrows, the average inclination of its bed is sometimes so low as three degrees only, while an inclination of thirty is required for the descent of a stone by its own weight. Many glaciers are frozen to the bottom, and indicate no water, by the help of which it is alleged they slide, and if these facts be duly pondered, the theory of Saussure, which accounts for their motion by the force of gravity alone, will be dissipated. The glacier still laughs our science to scorn, leaves us in a “fix” while it moves as much as ever, and poses us again with the riddle, What moves the ice?
“When the sun dips beyond the western horizon, and by its departure consigns the air to cold of a freezing temperature, a striking phenomenon occurs. —The rivulets that have flowed by the melting of the ice during the day, and by their lively echoes broken the silence of these bleak and wildered scenes, are arrested instantaneously in their course by an interdict which brooks no disobedience. The Mer de Glace is no Strathbogie. Frost asserts its sway. Congelation proceeds rapidly in the water lurking in the crevices of the glacier. Water expands when frozen, and the glacier, it is inferred, must expand too from the water so frozen in its thousand crevices,—To expand is to move. Such is dilatation theory of Charpentier and Agassiz. This theory relied mainly for support on the fact, that the glacier moved fastest at the sides, where the fissures were most numerous, and when consequently the expansion would be greatest. But the glacier, by subsequent observations, has been proved to advance with the greatest volocity in the centre, and its motion is but little affected by the alterations of night and day or the vicissitudes of the seasons. Had it moved by dilatation, it should have advanced obviously with the greatest rapidity at night in summer, when the instantaneous congelation, which is assumed as the basis of the theory, takes place. The problem is as yet unsolved—the question is still without an answer, What moves the ice?
We are not tasking the credulity of our readers, when at length we announce what is declared to be the true answer. The ice moves itself! Should they wish the answer in a scientific form, we quote for their consideration the words of Professor Forbes, to whose researches we are indebted for it:— “A glacier is an imperfect fluid, or a viscous body, which is urged down slopes of a certain inclination by the mutual pressure of its parts.” What, ice a fluid! The solid, which the steel of our skates could hardly penetrate; which has groaned sonorously under the rumble of the Scottish bonspiel; which has bridged boisterous floods for the passage of armies, only a fluid! A discovery with a witness! A goodly quarto, crowded with facts, bristling with scientific demonstrations, beautified with maps, and hailed with acclamations by the scientific world, has been published by professor Forbes, in elucidation and support of this theory. The same laws are proved to be applicable to the glacier as to fluids. As a river is checked in its flow towards its sides, by the friction of its banks, so the glacier moves with least velocity at its sides and bottom. As a river adjusts itself to the inequalities of its channel, narrowing where it narrows, and widening where it widens, so the glaciers can escape from some gorge in the valley
“Poets and philosophers have delighted to compare the course of human life to that of a river: perhaps a still apter simile may be found in the history of a glacier. Heaven-descended in its origin, it yet takes its mould from the hidden womb of the mountain which brought it forth. At first soft and ductile, it acquires a character and firmness of its own, as an inevitable destiny urges it on its onward career. Jostled and constrained by the inequalities of its prescribed path, hedged in by impassable carriers, which fix limits to its movements, it yields groaning to its fate, and still travels forward, scarred with the scars of many a conflict with opposing obstacles. All this while, although wasting, it is renewed by an unseen power—it evaporates, but is not consumed. On the surface it bears the spoils which during the progress of its existence it has made its own; often weighty burdens devoid of beauty or value—at times precious masses, sparkling with gems or with ice. Having at length attained its greatest width and extension, commanding admiration by its beauty and power, waste predominates over supply: the vital springs begin to fail: it stoops into an attitude of decrepitude; it drops the burdens one by one which it had borne so prondly aloft—its dissolution is inevitable. But as it is lesolved into its elements, it takes all at once a new, and livelier, and disembarrassed form; the wreck of its members it arises ‘another yet the same'—a noble, full-bodied, arrowy stream, which leaps rejoicing over the obstacles which before had stayed its progress, and hastens through fertile valleys, towards a fuller existence, and a final union with the boundless and the infinite.
(Concluded from page 272.)
When
Although A. C. received no instructions at Kingswood, a small incident occurred to him then that told much on his future history. Digging one day in the garden to keep himself in heat, he found a half-guinea; and unable after much enquiry and anxiety to find an owner for it, he was obliged to keep it. “Besides two or three necessary articles,” he says, “which I purchased, I gave Mr. Bayley 6s. as my subscription for his Hebrew Grammar, by which work I acquired a satisfactory knowledge of that language, which ultimately led me to read over the Hebrew Bible, and make those short notes which form the basis of the commentary since published! Had I not got that Grammar, I probably should never have turned my mind to Hebrew learning; and most certainly had never written a Commentary on Divine Revelation! Behold how great a matter a little fire kindleth!”
A younger person than
He was remarkably diligent in his studies and in his work, and God blessed his endeavours for the acquisition of knowledge and the salvation of souls. He prosecuted his studies amid great disadvantages, and one circumstance had nearly put a stop to them for ever. In the preachers, room at Motcomb, near Shaftsbury, observing a Latin sentence written on the wall in pencil relative to the vicissitudes of life, he wrote under it some lines from Virgil corroborative of the sentiment. The next preacher that followed him in this place seeing these lines, which he could not understand nor see the relation they bore to those previously written, wrote under them the following words.
“Did you write the above to shew us you could write Latin? For shame! Do send pride to hell, from whence it came. Oh, young man, improve your time, eternity's at hand.”
They who knew the writer would at once recollect, on reading these words, the story of Diogenes and Plato. The latter giving an entertainment to some friends of Dionysius, Diogenes being present, trampled with dislain on some rich carpeting saying, “I trample under foot Plato's vain glory.” To whom Plato replied, “How proud thou art, O Diogenes, when thou supposest that thou art condemning pride!” Mr. —— was actually a proud man, though born in the humblest department of life; and it required all his grace to enable him to act with even the humble exterior which became a Christain minister: he could ill brook an equal; and could worse tolerate a superior. The words, contemptible as they may appear, the circumstance considered which gave them birth, had a very unfriendly effect on the inexperienced simple heart of Mr. Clarke; he was thrown into confusion : he knew not how to appear before the family who had a week to con over the reproachful effusion of a professed brother: in a moment of strong temptation, he fell on his knees in the midst of the room, and solemnly promised to God that he would never more meddle with Greek or Latin as long as he lived. As to Hebrew he had not yet begun, properly speaking, to study it; and therefore it could not be included in the proscription : but it had a paralyzing effect on this as well as upon all his other studies : and generally prevented the cultivation of his mind. He saw that learning might engender pride; and it was too plain that instead of provoking emulation, it would only to him excite envy. When he next saw Mr. —– he expostulated with him, in exposing in this unkind manner what he deemed to be wrong. “Why,” said he, “did you not tell me privately of it, or send the reproof in a note?” “I thought what I did was the best to cure you,” replied Mr. ——.
On what slight circumstances do the principal events of a man's life depend! The mind of
That such a vow as that now made by Mr. Clarke, could not be aceeptable in the sight of the Father of Lights, may be easily seen;
On the 6th of August, 1783,
In the first year of his itinerant labours, and during the little more than ten months he was in the Bradford Circuit, he preached 506 times, besides giving a great number of public exhortations, and paying innumerable visits to the different families of the societies, where he resided even for a day and a night, to pray with them and enquire into the state of their souls. He preached also at five o'clock every morning winter and summer, in the different towns in the Circuit.
His mind was variously and powerfully exercised : he kept the
When he came to Norwich, he found that in every respect the Circuit was low; there was no place in it in which religion flourished, either among the Methodists or others. Yet there were many good and sensible people in the society, and in the course of the year religion revived a little. There was but one horse in the Circuit for four preachers, which, when the preacher who had it out on the Circuit came to town, he who had been the resident preacher the week before, immediately mounted, and rode off to the country in order to save expense. Thus it frequently happened that, while another was riding his horse,
This was a year of severe labour and suffering, yet of but little apparent fruit; though a good seed was sown which in more auspicious times sprang up to the glory of God. In this circuit he laboured much to improve his mind; and also to grow in grace and in the knowledge of himself and God.
The next year he was appointed for St. Austell Circuit, East Cornwall; a journey of nearly four hundred miles from where he then was; and, with the appointment, a guinea was sent him to defray his expences by the way! This Circuit was exceedingly severe, but the prospect was widely different from that of his last Circuit. Here there was a general spirit of hearing; and an almost universal revival of the work of God. His popularity was great, but he was not lifted up by it; he felt too much of weakness, ignorance, and imperfection in himself, to allow the foot of pride to come against him; therefore his popularity promoted his usefulness, and of it he made no other advantage.
For the following year he was appointed to Plymouth Dock. It was while he was on this Circuit that the vow relative to the total abandonment of classical learning was broken; and here, having more leisure, he bent his mind to study. A gentleman, among other books, lent him Chambers’ Encyclopedia, 2 vols. fol. In this work, which was a library of itself, he spent almost every spare hour: here his philosophical taste was gratified, and his knowledge greatly increased. It is almost impossible to conceive how much he profited by this work; he made nearly every subject there discussed his own, and laid in a considerable stock of useful knowledge, which he laid under constant contribution to his ministerial labours. The gift of a thousand indiscriminate volumes would not have equalled the utility of this loan. While prosecuting his Hebrew studies, he was laid under great obligations to a lady to whom he was personally unknown, Miss Kennicott, of Dock; who, hearing of his thirst for knowledge, lent him her brother's (Dr. Kennicott's) edition of the Hebrew Bible. This book, which he carefully studied, gave him the first knowledge of Biblical criticism. The work had been but lately published; and had he not seen it in this providential way, several years must have elapsed before it could have fallen under his notice.
For the next three years he was stationed in the Norman Isles; being sent there, among other reasons, because he had some knowledge of the French languages. Here he laboured with his accustomed diligence, and having less travelling, he had more time for mental improvement. He commenced the study of the Septuagint or Greek version of the Scriptures, comparing it as he went along with the Hebrew, and making notes as he proceeded. When he visited the island of Jersey, he had much assistance from the public library in St. Hilliers. Here, for the first time, he had the use of a Polyglott Bible, that of Bishop Walton, which he turned to all the advantage in his power; all the time that he could spare from the more immediate duties of his office, he spent in the public library, reading and collating the original texts in the Polygolts, particularly the Hebrew, Samaritau, Chaldee, Syriac, Vulgate, and
It was a remarkable circumstance by which he obtained the money at Kingswood to purchase a Hebrew Grammar. These two providential circumstances were the only foundation of all the knowledge he afterwards acquired either in Oriental learning or Biblical literature. In obtaining both these works he saw the hand of God, and this became a powerful inducement to him, to give all diligence to acquire, and fidelity to use that knowledge which came to him through means utterly out of his reach, and so distinctly marked to his apprehension by the especial providence of God. He continued in the Norman Islands three years, labouring incessantly for the good of the people who heard him; though by the abundance of his labours and intense study he greatly impaired his health.
On April 17,1788,
In 1807 the literary honour of M.A. was conferred upon
But the work on which
“In this arduous labour I have had no assistants, not even a single week's help from an amanuensis:—no person to look for common places, or refer to an ancient author, to find out the place and transcribe a passage of Latin, Greek, or any other language, which my memory had generally recalled, or to verify a quotation : the help excepted which I received in the Chronological department from my own nephew Mr. J. E. Clarke. I laboured alone for nearly twenty five years previously to the work being sent to the press; and fifteen years have been employed in bringing it through the press to the public; and thus about forty years of my life have been consumed; and from this the reader will at once perceive that the work, be it well or ill executed, has not been done in a careless or precipitate manner, nor have any sources within my reach been neglected, to make it in every respect, as far as possible, what the title page promises—‘A Help to a better understanding of the Sacred Writings.’—Thus through the merciful help of God, my labour in this field terminates, a labour which were it yet to commence, with the knowledge which I now have of its difficulty, and in many respects, my inadequate means, millions even of the Gold of Ophir, and all the honours that can come from men, could not induce me to undertake. Now that it is finished, I regret not the labour: I have had the testimony of many learned, pious, and judicious friends relative to the execution and usefulness of the work. It has been admitted into the very highest ranks of society, and lodged in the cottages of the poor. It has been the means of doing good to the simple of heart, and the wise man, and the scribe: the learned and the philosopher, according to their own generous acknowledgements, have not in vain consulted its pages. For these and all His other mercies to the Writer and the Reader, may God, the fountain of all good, be eternally praised.”
His Commentary was completed in 1826.
Our narrow limits will not permit us to detail at any greater length. Dr. Clarke's numerous, arduous, and successful labours in advancing Christ's Kingdom,—his other publications—his preaching tours through England and Ireland—his persevering and successful efforts to establish Missions in the Shetland Islands and Ireland—or the honours that were heaped upon him as he advanced in life by the high and learned of the land, from the royal Mascenas, —the Duke of Sussex, downwards—or the blessings that were invoked upon him by the thousands of the poor and the ignorant,
A sensible woman, of the doctor's acquaintance (the mother of a young family) entered so far into his views upon the subject, that she taught her children from their earliest childhood to consider ill-humour as a disorder which was to be cured by physic. Accordingly, she had always small doses ready, and the little patients, whenever it was thought needful, took rhubarb for the crossness. No punishment was required. Peevishness or ill-temper and rhubarb were associated in their minds always as cause and effect.
Let us say, however, in limine, that whilst taking upon ourselves the advocacy of these doctrines, we by no means wish to identify ourselves with all that has been written and uttered by the disciples of the total abstinence system, * * * . We think it right fearlessly to state, that we cannot with them affirm, that we consider alcohol in all its forms to be nothing else than a poison. We cannot conscientiously go the length of denying that under any circumstances, whether of health or disease, the administration of alcohol can be justified. We believe that if the whole world could be really temperate in the use of fermented liquors, there would be no need of abstinence societies. But we advocate their principles, because sad experience has shown that a large proportion of mankind cannot be temperate in the use of fermented liquors, and that nothing short of total abstinence can prevent the continuance, in the rising generation, of the terrible evils which we have at present to deplore; because experience has further shown that the reformation of those who are habitually intemperate cannot be accomplished by any means short of entire abstinence from fermented liquors; and because experience has also proved that this reformation cannot be carried to its requisite extent without the moral influence of the educated classes. Such influence can only be afforded by example. There is no case in which its superiority over mere precept is more decided and obvious than in this—‘I practise total abstinence myself,’ is worth a thousand exhortations; and the miserable failure of all the advocates who cannot employ this argument should lead all those whose position calls upon them to exert their influence (and who are they who do not possess some means of thus doing good!) to a serious consideration of the claims which their duty to society should set up in opposition to their individual feelings of taste or comfort.
He said one day, coming in from the field, ‘I have received ill news.’ As the Ettrick Shepherd was no bearer of evil tidings, some anxiety was manifested by his partner in life and others present. ‘It is not much after all,’ he continued, ‘but only that stupid bank is broken, and I have a good many of the notes; but neither would I regret this, were it not that I the other day paid these poor fellows, who have been
A Dialogue.
Mr. Y.—Well Mr. Z., are you still thinking of going to California?
Mr. Z.—Why, I am thinking very seriously about it indeed. The accounts are all so encouraging.
Mr. Y.—But do you not think that, taking everything into account, you would be better to remain where you are?
Mr. Z.—I don't think so. You see this place is done.
Mr. Y.—Credulous people would think so; I have heard that cuckoo-song for the last seven years; and yet, in spite of winds, wars, and earthquakes, it lingers out a somewhat vigorous existence still.
Mr Z.—But you see that, as soon as the government expenditure is withdrawn, the place must go down.
Mr. Y.—Every infant cries when it is weaned; but the weaning, though a painful, is rarely a dangerous process. The government expenditure has been like its mother's milk to this infant colony; and now that the weaning process is being commenced, we may expect to hear a good deal of childish screaming; but when once it feels that it must betake itself to other kinds of support, like other infants it will soon become stronger and-happier than ever.
Mr. Z.—But the infant, as you call it, has no other
Mr. Y.—I know many say the same thing. But I think the conclusion is hasty: because the infant is not a man, and cannot support himself, we do not conclude that he will never be a man; if he is healthy and growing we are perfectly satisfied. Now this infant Colony, I am certain, is both healthy and growing; it has in it all the elements of a healthy prosperity, if these were only developed.
Mr. Z.—It may be so. I would rather see them than hear of them.
Mr. Y.—It is easier to state them than to shew them, but I think both may be done. The climate is most healthy. There is less mortality and sickness here than is to be found in perhaps any place on the face of the globe. In Wellington, during the past year, the births have been five times more than the deaths. In England the proportion of deaths is nearly three times, and in the United States nearly four times greater than in this province. And your favourite California is said, by those who have been there, to be very subject to ague, and far from being a healthy climate; and you know life and health cannot be purchased even with gold.
Mr. Z.—Every one knows that this is a healthy climate: but what of that, if we have nothing to eat. We are not cameleons; we cannot live upon air.
Mr. Y.—But do you not see that the soil is as productive as the climate is salubrious. Even in the town of Wellington, where the soil is the poorest and the situation the most exposed of any in New Zealand, every garden that is cultivated with any thing like ordinary care, produces most abundantly; and in all the rich and sheltered soils, it requires only the hand of man to draw forth their fertility— and then observe that a fertile soil lasts for ever; it is as rich next year as this; but there is only one crop of gold, and the country is really done.
Mr. Z.—There is no doubt but the soil is very productive. It is a good country for a few small farmers; but these will never support and enrich a country, unless we have some staple exports. Look at the Australian Colonies, how they have got on by their wool, and flour, and other articles; but we have nothing here worth speaking of.
Mr. Y.—It appears to me that a very common mistake is committed in relation to our exports; exports are not created in a day; time must be allowed before the resources of a country can be developed.
Mr. Z.—True, but here we have been for ten long years, and yet what can we export? Some of the Australian Colonies were not four years in existence till they were exporting largely.
Mr. Y.—That may all have been. The oak is a slow growing tree; but that does not prove that it is less valuable than those of the most rapid growth. Let us just look at the progress we have made for these ten years. You had good hopes of New Zealand then. It is certainly no worse than it was ten years ago. Besides, this country properly speaking is only four years old; it is not that time since we got our land. If we are not exporting much, we are fast ceasing to import; the tide is turning at least in our favour. We have ceased importing cattle; we have now £100,000 worth of cattle in this province. Again, look at the land that has been bought—the land cleared, the land cultivated, the houses erected, the vessels built, the roads made, the country opened up, the knowledge of the native character we possess,—of the country, of the coasts, of the soil, of the seasons, &c., &c.; all these are capital, and will yearly increase our wealth. I say nothing of the flax, so unexhaustible and coming so fast into importance; or of the two vessels filling with exports for England just now; or the four that may be expected next year. If you go to California, you throw away a great amount of your knowledge, and must begin the world very much anew.
Mr. Z.—I do not mean to say that people may not
Mr. Y.—Every country has its own peculiar advantages. Some places, it is said, will produce men that will grow nothing else. From the physical conformation of this country, and the circumstances under which its colonization commenced, it is more likely to produce a numerous, active, enterprizing, intelligent, and highly civilized race of inhabitants, than multitudinous ship-loads of wool, tallow, and bullocks horns; but as Providence sends two hands into the world for every mouth, I see no reason to fear that such a population will ever starve in New Zealand. Working and wanting will hardly ever be found here both together.
Mr. Z.—I think a man may get food and clothing here; but after one has left home, and come out to a new country, it is hard to be struggling away as much nearly as at home, and get no provision made for his family, especially when he can better his circumstances. Now by going to California there is no doubt but a man may very soon make something handsome.
Mr. Y.—Gloomy as your views are of this country, I think it will bear being looked at, even on its most doubtful points, without injury to its character. You admit that the climate is healthy, and the soil fertile.
Mr. Z.—There is no doubt of that, but still it will ever be a poor country.
Mr. Y.—I question very much if you will find less poverty any where than you will find among the New Zealand Colonists, at least in this settlement. There is not, I believe, a pauper in the community. And I never knew a place where so many poor men have become rich as have done so here. I could name, I think, some scores who had not more than a few shillings when they landed, and who never were worth five pounds in their life; who in money, cattle, and other property, are now worth hundreds of pounds each, and some of them worth thousands; and there
Mr. Z.—It is all very true, but see how many of those who brought money here have been ruined.
Mr. Y.—You were not one of those. Besides that was not the country's fault; and the land-question, the native disturbances, and other drawbacks, so disastrous in the early stages of the colony, are all now settled.
Mr. Z.—But California must be a first-rate place; you see how they are crowding to it from all countries.
Mr. Y.—That is just one principal reason why I would be unwilling to go to it. The grand ruling, absorbing passion there is gold-hunting,—money-making. You may, although it is far from certain, make a fortune; but gold is valuable only so far as it can procure the necessaries and comforts of life. You will find much awanting there. You will be solitary amid a multitude of strangers. You can have little or no society; life and property will be very insecure,—no education for your children, and no religious ordinances for yourselves. In this colony, almost every one finds himself among friends,—life and property are as secure as in any part of the British Empire,—and the means of education are rapidly increasing. In this province there are upwards of thirty Protestant Ministers, representing in fair proportions all the leading denominations, one half and more of whose labours are devoted to the colonists; and although there is among them neither a bishop nor a docter of divinity, they possess at least an average professional standing. These are known and certain advantages; but the gold of California lies scattered in the diggings.
Mr. Z.—What you say is all correct; but if one can get plenty of gold, it is amazing what it will procure; and when I have got enough, I can come back here you know, or else go home.
Mr. Y.—When would you have enough! Mr. Z., I am rather surprised at you. You have a wife and maories? You believe as a keep the pledge, and apply your mind earnestly to your business, you would find gold lying beneath your feet; you would get rich far sooner here than you are likely to do there; and you would have all the other advantages into the bargain.
Mr. Z.—I am certainly obliged to you for your friendly advice, and I shall think about it.
The important question that arose, from the Bishop of Exeter refusing to induct the What was the teaching of the Church of England. It was not what the Scriptures taught, not what were the private opinions of the Reformers—but the doctrine of the Church of England. On the subject of Baptism, the Articles and Offices of the Church said every where the same thing; and that thing was that children invariably and always were spiritually regenerated by the act of baptism. The question, therefore, in respect to Mr. Gorham personally, comes to this, Had the Bishop shown sufficient cause for not instituting him in his benefice: his reply, as Judge of that Court was, that forasmuch as it was proved that Mr. Gorham did not hold the doctrine of the Church touching haptismal regeneration, the Bishop had shown cause, and was justified in his refusal to induct Mr. Gorham; and that therefore the case must be dismissed in favour of the Bishop, with costs.”
The Chatham Islands lie in 43° S. lat. and in 177° W. long. They are nearly due east from Bank's Peninsula, and are about the same distance from Wellington as Otago is. There is one large island, and several smaller ones around, some two of which are inhabited. The number of natives is about 500; one half of them aborigines; the other half natives of this island, who a number of years ago proceeded thither, attacked and conquered the original inhabitants, and reduced the remains of them to a sort of modified slavery, in which they still hold them. The New Zealanders or Maories call the aborigines of the Chatham Islands Paraiwhara, or “Black-fellows,” a slang term they have learned from the whalers, who had previously applied it to them. We are rather surprised that
The Gosner Missionary Society of Berlin has had a settlement in the Chatham Islands for the last
For practical convenience, we believe, they regulate their time by ours; but as we are in the 175° E. long., and they are in 177° W. long., on strict geographical principles, the Sabbath and other days with them should begin only a little more than half an hour before ours is ended. Our young readers will try to understand the reason of this.
It is well known that by the
On the occasion of its consecration to the worship of God Almighty, Father, Son, and Holy Spirit, the following religious services were held. On the Lord's day morning, at 7 o'clock, a meeting for prayer was held, and the place “Sanctified by the word of God and prayer.” In the forenoon at 11 o'clock, the first public service was held, and conducted by the
The Berkshire, and arrived here in the Woodstock, from Nelson, on the 17th ult. On Sabbath last he commenced his labours with much acceptance.
We are happy to congratulate the members and adherents of the Established Church of Scotland in having thus secured among them the services of a stated pastor; and our earnest prayer is, that Mr. Kirton's ministry may be eminently successful in advancing pure and undefiled religion in his own congregation, and that he may prove a blessing to the entire community.
March.
We must perface our notices this month with a little criticism. It is now some eight years ago that a Gardener's Calendar, was drawn up by some one, not very profoundly versed in such matters, but which from the lack of others, has hitherto been a regular The compilers of Almanacks generally have no blame in this matter; all they can do is to avail themselves of the best materials to be found. But if, having gardens themselves, they are too inobservant or too indolent to notice errors they repeatedly publish, almost year after year, the case becomes different. stock article with the compilers of our New Zealand Almanacks up to this day. Every body sees it is full of errors, yet nobody had taken the trouble to write a better. Considering we have a Botanical one, it really does not redound to our credit, that not one of the members has put forth a better code of Gardening than that we allude to. It is so full of the most ridiculous blunders, that a young gardener, desirous of following its instructions, would very soon end in having no garden produce at all. We are told for instance, in February to “plant potatoes! and sow peas.” We find these instructions, indeed, for an English garden in the same month; but that they should be also applicable to New Zealand would indeed be a most extraordinary occurrence; seeing that with us the seasons are reversed. Again, in March, we are planting them; or at least the majority, after having taken them up in December and January. We merely allude to these instances of defective information to show the necessity of discontinuing the publication of such nonsense. December is the very last month in which the late or second crop of potatoes in this district, is ever planted; while peas, sown after that time, will be blighted by the gales of autumn; and produce—nothing.Cook's Straits Almanack, has, it is said, a fine garden, under the management of our good neighbour “cut out” the “fore-rights, rambling branches,” “water shoots,” worthless spray, and other excrescences of the worthy editors fruit-trees—to request he would do the same with his Gardener's Calendar? No doubt he would gladly “cut over” the whole. As
Let us now proceed to the business of the month; which, in respect to the flower garden, is very light. So soon as the young leaves of the Primrose tribe (Primulacæ.) begin to sprout, the roots may be parted. The same may be done with all perennial plants that have done flowering. All bulbous plants (excepting tulips and Ranunculuses) should be planted early this month; by this means, the leaves have all the winter to perfect themselves; and as on these being fully developed, depends the growth and perfection of the flowers, this is obviously the best time for committing the bulbs to the earth, that the operations of nature may not be delayed without necessity.
In this mild climate, transplanting may be successfully performed nine months in the year, particularly if the change of the moon brings rain. This operation, which inexperienced persons think very easy, is yet one that generally requires great care and delicacy.
It is the slender fibres, and not the thicker branches of the roots of a plant by which it is chiefly nourished; and the more these are preserved uninjured, the less will the plant itself be affected by its removal; this is the cause why a ball of earth should invariably be preserved round all choice plants, more especially those of Australia and New Zealand; as these, more than all others, are the most difficult to to remove, as the numerous failures in and round Wellington bear ample witness. On the other hand, if proper care is taken, success is almost certain. To form a shrubbery early in the spring of this year, we transplanted more than 200 shrubs and young trees; some of them 12 feet high, not five of which failed to flourish. In general it may be taken as a rule, that the younger the trees, intended for removal, the better they will succeed. Native shrubs for this purpose, therefore in ordinary hands, should never be more than three inches high, and a ball of earth must be left around each, sufficient to enclose all the tender fiberous roots. We recommended this plan to one of our friends two years ago, but his gardener assured him it was unnecessary; he accordingly was at the expence of removing near 10,000 three or four year old trees and shrubs from the “bush,” at no ordinary expence. For a time they made a very showy appearance; but alas! they soon verified the Scriptural saying “Having no roots, they soon withered away,” not one in 50 survived, and even those lost all their beauty: so that now, after the loss of time and money, the gentleman has begun to adopt the plan above detailed.
It may be as well to notice, however, that these remarks are not applicable to the Karaka tree, or native laurel; whose broad shining, beautiful leaves form such an ornament to the shrubbery. The vitality of this plant is so great, that the natives, being remarkably fond of the fruit (now quite ripe) make plantations of it, in many parts of the northern districts, by cuttings of the old wood, not thinner than the little finger. We heard that this custom was very
Another exception is the native tree, Fuchsia excorticata, as well as all the arborescent species introduced here:
This genus was named in honor of Leonardus Fuchius, a celebrated botanist and professor of the sixteenth century. He was born in Bavaria in 1501, and died when holding the Botanical Chair at Tuebingen, in 1566.
It is much to be regretted that the Committee of the time their exhibitions so, that there should be one in February instead of March, when the Dahlias, Chrysanthemums, Turks-cap Lilies, (of which we possess four superb species,) Pelargoniums, and several African shrubs, are in flower; and the stone fruits, as well as apples and pears, are also ripe. These, together, would form a select, but a very magnificent exhibition, and stimulate their cultivators to further exertions. Melons, Pumpkins, and Cucumbers would supply the useful portion, and set off the ornamental.
All docks in pastures, or fields, whose seed stems have been cut off in the operations of mowing and reaping, should now be taken up, with the dock fork; an instrument made here and in England for the express purpose. When this most pernicious of all our weeds, has only began to make its appearance, and a solitary root or two appears here and there, it may be eradicated, or at least prevented from spreading; patches, it will set at defiance all such partial methods. We have paid much attention to this subject, and the result is as follows. If the plants in these patches are each pulled up by the roots, the ground dug, and fresh grass-seed sown, the old seeds of the dock laying in the ground, (but prevented from springing up by being covered over with the larger ones just pulled up,) will at once start into life, and come up so thick, that the young grass is smothered, and there are ten times as many docks as there was before the old ones were rooted up! The only hope, therefore, that remains, is to dig or hoe the ground thoroughly, three or four or even five times, to destroy the young plants as they successively appear; and then, when no more come up, sow the grass-seed. When an entire field is thus infected, the whole should be deeply ploughed up, three or four times; going over the ground after each ploughing with a harrow, to get rid of the roots; the least fragment of which, if not removed, will take root and increase. A crop of potatoes may then be put in, as the most cleansing crop of any; after the last earthing up, the rows should be regularly weeded of any docks that remain. This appears to us the only method by which dock lands may be reclaimed; and even then it will be a more expensive operation to the farmer, than if he had to cut down and burn off, a piece of heavy timbered bush. No experienced settler would ever think of purchasing, far less renting, such cleared lands as these. The foolish method which many people have of cutting the seed stems, and then leaving them scattered on the ground, is the most efficacious mode they could adopt for increasing the evil.
We have already extended our remarks to such a length, that we must postpone those upon inferior subjects of Horticulture, proper for the autumn and winter, until next month.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
The middle of the nineteenth century of the Christian era, has witnessed the rise of the most monstrous heresy in the Protestant Church, that has showed itself in Britain since the Reformation. Had this originated in a few weak-minded, but perhaps amiable individuals, zealous for the honour of God, and the maintenance of His doctrine, as declared in Scripture, it would have terminated in a little chapel, and a small congregation. Or had it sprung from irreligious Freethinkers, who, after the Primitive example of having “all things in common,” sought to bring “the masses” to Socialism and Communism, the scheme would at once have been blasted by the common sense of the nation. But the heresy we are alluding to is of a far more imposing and insidious character. It has sprung up in what has hitherto been the very citadel of Protestant Orthodoxy—the University of Oxford itself! a University which, until of late years, had always arrogated to itself, and perhaps with some Avvenimenti Edificanti maxime Recenti Roma 1839. i.e. The most recent instructive notices. Tractarians, better known, perhaps, by that of Puseyites. In these “uttermost parts of the earth,” and among those classes to whom our little monthly numbers are chiefly addressed, the peculiar characteristics of this sect are, no doubt, but vaguely and imperfectly known. It will be as well therefore, in the first instance, to state, in simple language, the leading doctrines they chiefly inculcate. These consist in preserving, “in Apostolic purity,” a strict observance of all the “fasts and festivals,” together with very many of the outward ceremonies of the “Antient” Churches in the early stages of Popery. They “hold the traditions of the Elders,” that is, of the Antient Fathers, of equal authority with the Scriptures: and contend that their interpretation of the divine oracles is that, and that only, which the people are to believe. They deny, in short, the right of private judgment on all spiritual matters; and by giving to the Sacraments, as administered by them, an undue efficacy, they constitute themselves the mediators and pardoners of sin. They teach, in fact, that they are the only true church, having inherited, by Apostolic succession, the power to bind and unloose. These doctrines of their faith, though not put forth in such plain terms as ours, are abundantly obvious in their “Tracts for the Times,” a series of pamphlets, from whence they have derived the name of Tractarians; while the revival of Romish forms and ceremonies in divine worship are manifested in the use of altar candlesticks, burning in broad day,—preaching in the white surplice,—and sundry others, which are scarcely worth noticing in this place. Nevertheless, that we may not be accused of making false statements in this matter, the following extract from a religious periodical, printed at Rome,Sce Ancient Christianity, p. 107.
“The attention of all good Catholics cannot be enough excited by the present state of religion in England, in consequence of the new (?) doctrine propagated with so much ability and success by Messrs. Newman, Pusey, and Keble, with arguments drawn from the holy fathers, of which they have just undertaken a new edition in England. These gentlemen labour to restore the antient catholic liturgy—the breviary (which many of them, to the knowledge of the writer, recite daily) fastings, the monastic life, and many other religious practices. Moreover they teach the insufficiency of the Bible, as a rule of faith—the necessity of tradition, and of ecclesiastical authority—the real presence—prayer for the dead—the use of images, the priest's power of absolution—the sacrifice of the mass—the devotion of the virgin, and many other catholic doctrines, in such sort, as to leave but little difference between their opinions and the true faith.”
It was quite obvious to every sober minded Christian that this was, in reality, but Popery in the disguise of Protestantism. And so it ultimately proved. The two principal leaders of this schism, were Dr. Pusey and Mr. Newman; the latter, with a number of his thoughtless disciples, soon apostatized from the Protestant Church, and openly professed their conversion to Popery. Very many of the ministers of the Established Church followed these pitiable examples; and so widely was this stream of priestly pride, and perverted christianity, spreading over the land, that it almost threatened to bring back upon England the horrors of the days of the martyrs.
But the pureness and simplicity of the Gospel were not to be so easily subverted. In the full career of this desolating tide of false principles and false doctrine, an antagonist power was raised up in three, or four champions for the truth, “as it is in Jesus,” which stemmed the tide, and turned it on the adversary. The masterly opposition of the late
So far the heads of the Hydra were crushed: but its poisonous blood still pollutes the ground, and runs into every chink and crevice that can receive it. Such has been the rise, and we may almost say the fall, of Puseyism. At least, so far as its leaders are concerned. But the effects of its baneful influence has imperceptibly spread beyond the limits of the church, and has mingled in subjects altogether distinct from theological questions. In the North British Review is an admirable article on Tractarian Poetry, as exhibited in the writings of three converts to the Oxford heresy, who, with more zeal than judgment, and with talent still less, have endeavoured to fan the expiring flame of Puseyism, by trying to embalm, in wretched poetry, the still more wretched errors of their sect.
Thus far, by way of introduction. We have now to shew the effect of these pernicious doctrines under a new form—that of a judgment, pronounced in the Arches Court, in the case of the It was not what the Scriptures taught: nor what were the private opinions of the Reformers—but the doctrine of the Church of England!”
Here, then, we have a principle laid down, by a Judge of the highest Ecclesiastical Court in this Protestant empire, precisely the same as that which would be pronounced in Rome, by the Pope himself. The Divine truths are not to be learned from the Scriptures, but from the interpretations of “the elders.” The Priest is to supersede the Saviour. The doctrines of “the Church” (whether Anglican or Roman) are infallible, however they may be opposed to the Bible. The teaching of “the Church” is to supersede the teaching of the Holy Spirit. And the words of the Father, “This is my beloved Son, Hear ye Him,” are to be exchanged for the Popish blasphemy of “This is my anointed Priest, Hear ye him.“We have long known this to be the doctrine of the Romanists, but now we are authoritively told, by a mitred Bishop and an ermined Judge, that this also is to be the principle of a Church, which is called—Protestant!
This is the solution of the principles laid down by Sir Herbert Jenners Fust, a principle which every one must see is as repugnant to the word of God, and the spirit of the Reformation, as it is in accordance with the despotism of the Romish Church. We shall now glance at its application to the case before us. We will grant that know the difficulties that have surrounded this question from the earliest ages of the Church? and is it seemly that he, a layman. should hold the scales between the two parties, and decide, by a few oracular words, which should preponderate?
To our apprehension the decision is as monstrous, and as despotic, as the principle upon which it has been founded is insulting to the Deity, and revolting to the Christian.
Here, then, is one of the many bitter “fruits of Sodom,” which have sprung from the Oxford Heresy. But for that, we question whether any nominal Christian, still less “one in authority,” would have Matt. xv. 9.
But, it may be argued, A Judge is bound to pronounce sentence on the dictates of his own conscience. True. But this does not compel him to cast an indirect slur upon the Scriptures; it does not compel him to deliver his judgment in such language, and on such a subject, as if he were gifted with the Apostolic spirit—and, least of all, does it compel him to visit what in calmer moments he might consider an error of judgment, with such a punishment as will in all probability ruin
“——We do pray for mercy, And that same prayer does teach us all to render The deeds of mercy.——” Merchant of Venice.
Among the many blessings we enjoy in these remote islands, it is not among the least that we have neither a tractarian Bishop, nor an Arches Court with its appendages, I find, from a British Almanack, that these are the Prerogative and Consistory Courts, & c., all presided over by Laymen! What would be thought, if the Officers of the Civil Courts of Justice were all (by this violation of fitness, and of common sense) selected only from among the Ecclesiastical ranks?Regeneration has been gravely argued, and dogmaticaily decided!—by a Layman.
Persecution, even to the death, is the cement which more forcibly than any other binds the foundations of the Universal Church of Christ. Tractarian Bishops, Poets, Moralists, Christain Morals—by the Revd. William Sewell, Professor of Moral Philosophy in the University of Oxford. “If illustration were argument, and assertion—proof, this would be the most satisfactory ethical treatise extant. As it is, to the rising generation, it is the most dangerous.”ultra High Church Party, have done more to damage the Establishment, than all the assaults it may have openly received from the daily increasing body of dissenters.
There is in the New Testament a strange absence of allusion to the hour of death;—to its circumstances, characteristics, sensations, solaces; strange, I mean, as compared with the current popular theology of our day—not of our day exclusively or preeminently, but as influenced by, and harmonizing negativeness, (so to speak,) the New Testament Scriptures discountenance this taste. They do not deal with it at all. They do not hold out a special promise of special comfort at that solemn hour. There must be some reason for such a silence on a matter thus momentous and interesting. If the authors of our modern books and tracts on religion, had been consulted, they would probably have studded the pages of their revelation with particular promises, for all the particular cases, requirements, exigencies of dying men. They would, we apprehend, deal much with the details of death—with the subjective aspect—with exemplars for ‘experience,’ and cannonical hints as to expedient ‘frames and feelings.’ The simplicity of the gospel is uninitiated in this philosophy. The deep-fraught, practical principle of the New Testament is, that he that hath the Son hath Life, and he that hath not the Son of God hath not Life. It does not give the name of life to the petty existence whose physical duration can be ended by a momentary flaw in its mechanical organs. It appropriates the name to another and higher state of being, which is wholly independent on that animal condition. To live in the sense of the gospel, is to have life in Christ. And this life is everlasting. It begins in time but does not end in time;—nor does the death of the body interfere with it; for, when that which is animal dissolves, that which is spiritual goes on as healthfully and vigorously as ever. It is dependent only on Christ —and He is Life, He has Life in Himself. The animal life and the spiritual life run, as it were, in parallel lines for a certain period—the period to wit,
Now it is with the latter, the upper life that the New Testament has to do;—not with the former and lower. And as its mission is single and restricted, it does not descend to the circumstances that appertain to physical death. True, there are general promises—amply sufficient to sustain and animate every humble believer; and the Old Testament, in particular, holds out cheering light by the way, even in the dark valley where the shadows gather and thicken. But special allusions are absent. The Revelation of God is filled with a higher theme—and its comprehensiveness involves the lower. The greater is unravelled—and the greater includes the less. He that hath the Son hath life, is a declaration calculated to provide for the anxieties of a deathbed; and if it does not descend to see how a man ought to feel, or to promise what a man shall feel, when laid “low by sickness, when tossed to and fro or worn out by extreme languor, when flesh and heart faileth”—it is because it is taken up with the higher life, which shall survive the effect of these tossings, and weaknesses, and throes of dissolution. It does not leave the man comfortless, because it omits detailing the minutiae of a last illness. But it comforts him with the assurance that all the while this higher life is intact. The pitcher is broken, but the lamp is not put out. The outer shell is broken—but the inner principle expands with enhanced, because less cramped, vitality. Because Christ lives, we shall live also. And while the perishable is subjected to its destiny, the life
A few years ago, one of the stages which ply between our two principal cities, was filled with a group which could never have been drawn together by mutual choice. In the company was a young man of social temper, affable manners, and considerable information. His accent was barely sufficient to show that the English was not his native tongue, and a very slight peculiarity in the pronunciation of the th ascertained him to be a Hollander. He had early entered into military life; had borne both a Dutch and a French commission; had seen real service, had travelled, was master of the English language, and evinced, by his deportment, that he was no stranger to the society of gentlemen. He had, however, a fault too common among military men, and too absurd to find an advocate among men of sense; he swore profanely and incessantly.
While the horses were changing, a gentleman who sat on the same seat with him took him by the arm, and requested the favour of his company in a short walk. When they were so far retired as not to be overheard, the former observed, “Although I have not the honour of your acquaintance, I perceive, sir, that your habits and feelings are those of a gentleman, and that nothing can be more repugnant to your wishes than giving unnecessary pain to any of your company.” He started, and replied, “Most certainly, sir! I hope I have committed no offence of that sort.”
“You will pardon me,” replied the other, “for pointing out an instance in which you have not altogether avoided it.”
“Sir,” said he, “I shall be much your debtor for so friendly an act: for, upon my honour, I cannot conjecture in what I have transgressed.”
“If you, sir,” continued the former, “had a very dear friend to whom you were under unspeakable obligations, should you not be deeply wounded by any disrespect to him, or even by hearing his name introduced and used with a frequency of repetition and a levity of air incompatible with the regard due to his character.”
“Undoubtedly, and I should not permit it! but I know not that I am charged with indecorum to any of your friends.”
“Sir, my God is my best friend, to whom I am under infinite obligations. I think you must recollect that you have very This has given to me and to others of the company exeruciating pain.”
“Sir,” answered he, with very ingenuous emphasis, “I have done wrong. I confess the impropriety. I am ashamed of a practice which I am sensible has no excuse; but I have imperceptibly fallen into it, and I really swear without being conscious that I do so. I will endeavour to abstain from it in future; and as you are next me in the seat, I shall thank you to touch my elbow as often as I trespass.” This was agreed upon; the horn sounded, and the travellers resumed their places.
For the space of four or five miles the officer's elbow was jogged every few seconds. He always coloured, but bowed, and received the hint without the least symptom of displeasure; but in a few miles more he so mastered his propensity to swearing, that not an oath was heard from his lips for the rest, which was the greater part of the journey.
He was evidently more grave; and having ruminated some time, after surveying first one and then another of the company, turned to his admonisber, and addreseed him thus:—
“You are a clergyman, I presume, sir.”
“I am considered as such.”
He paused, and then, with a smile, indicated his disbelief of Divine revelation, in a way which invited conversation on that subject.
“I have never been able to convince myself of the truth of revelation.”
“Possibly not. But what is your difficulty?”
“I dislike the nature of its proofs. They are so subtle, so distant, so wrapt in mystery, so metaphysical, that I get lost, and can arrive at no certain conclusion.”
“I cannot admit the fact to be as you represent it. My impressions are altogether different. Nothing seems to me more plain and popular: more level to every common understanding; more remote from all cloudy speculation, or teasing subtleties, than some of the principal proofs of Divine revelation. They are drawn from great and incontestible facts; they are accumulating every hour. They have grown into such a mass of evidence that the supposition of its falsehood is infinitely more incredible than any one mystery in the volume of revelation, or even than all their mysteries put together. Your inquiries, sir, appear to have been unhappily directed—but what sort of proof do you desire, and what would satisfy you?”
“Such proofs as accompany physical science. This I have always loved; for I never find it deceive me. I rest upon it with entire conviction. There is no mistake, no dispute in mathematics. And if a revelation comes from God, why have we not such evidence for it as mathematical demonstration?”
'Sir, you are too good a philosopher not to know that the nature of evidence must be adapted to the nature of its object; seeing that evidence is no more interchangeable than objects. If quantity. If you wish to pursue a moral investigation, you must quit your mathematics, and confine yourself to moral evidence. Your subject must be the relations which subsist between intelligent beings. It would be quite as wise to apply a rule in ethics to the calculation of an eclipse, as to call for Euclid when we want to know our duty, or to submit the question, ‘whether God has spoken,’ to the test of a problem in the conic sections. How would you prove mathematically that bread nourishes men, and that fevers kill them? Yet you and I both are as firmly convinced of the truth of these propositions, as of any mathematical demonstration whatever; and should I call them in question, my neighbours would either pity me as an idiot, or shut me up as a madman. It is, therefore, a great mistake to suppose that there is no satisfactory nor certain evidence but what is reducible to mathematics.”
This train of reflection appeared new to him. Yet, though staggered, he made an effort to maintain his ground, and lamented that the “objections to other modes of reasoning are numerous and perplexing, while the mathematical conclusion puts all scepticism at defiance.”
“Sir,” rejoined the clergyman, “objections against a thing fairly proved, are of no weight. The proof rests upon our knowledge, and the objections upon our ignorance. It is true, that moral demonstrations and religious doctrines may be attacked in a very ingenrous and plausible manner, because they involve questions on which our ignorance is greater than our knowledge; but still our knowledge is knowledge, or, in other words, our certainty is certainty. In mathematical reasoning our knowledge is greater than our ignorance. When you have proved that the three angles of every triangle are equal to two right angles, there is an end of doubt; because there are no materials for ignorance to work up into phantoms; but your knowledge is really no more certain than your knowledge on any other subject. There is also a deception in this matter. The defect complained of is supposed to exist in the nature of the proof; whereas it exists, for the most part, in the mind of the enquirer. It is impossible to tell how far the influence of human depravity obscures the light of human reason.”
At the mention of “depravity,” the officer smiled, and seemed inclined to jest; probably suspecting, as is common with men of that class, that his antagonist was going to retreat into his creed, and intrench himself behind a technical term, instead of an argument. The triumph was premature.
“You do not imagine, sir,” said he, continuing his discourse to the officer, “you do not imagine that a man who has been long addicted to stealing, feels the force of reasoning against theft as strongly as a man of tried honesty. If you hesitate, proceed a step further. You do not imagine that an habitual thief feels as much abhorrence of his own trade and character as a man who never committed an act of theft in his whole life. And you will any crime gradually weakens, and, frequently destroys, the sense of its turpitude. This is a strong fact, which as a philosopher, you are bound to explain. To me it is as clear as day, that his vice has debauched his intellect; for it is indisputable, that the considerations which once filled him with horror, produce now no more impression upon him than they would produce upon a horse. Why? Has the vice changed? Have the considerations changed? No, The vice is as pernicious, and the considerations are as strong as ever. But his power of perceiving truth is diminished; and diminished by his vice; for, had he not fallen into it, the considerations would have remained; and, (should he be saved from it) they would resume their original force upon his mind. Permit yourself, for one moment, to reflect how hard it is to persuade men of the virtnes of others against whom they are prejudiced. You shall bring no proof of the virtues which the prejudice shall not resist or evade. Remove the prejudice, and the proof appears invincible. Why? Have the virtues changed? has the proof been strengthened? No. But the power of perceiving truth is increased; or, which is the same thing, the impediment to perceiving it is taken away. If, then, there are bad passions among men, and if the object of Divine revelation is to control and rectify them, it follows that a man to whom the revelation is proposed, will be blind to its evidence, in exact proportion to the perverting influence of those passions. And were the human mind free from corruption, there is no reason whatever to think that a moral argument would not be as conclusive then as a mathematical argument is now; and that the principles of moral and religious science would not command an assent as instantaneous and peremptory as that which is commanded by mathematical axioms.”
After a short pause, in which no reply was made by the officer, and the looks of the company revealed their sentiments, the clergyman proceeded,
“But what will you say, sir, should I endeavour to turn the tables upon you, by showing that the evidence of your physical science is not without its difficulties; and that objections can be urged against mathematical demonstration more puzzling and unanswerable than any objections against moral evidence.”
“I shall yield the cause; but I am sure that the condition is impossible.”
“Let us try,” said the other.”
“I begin with a common case. The Newtonian system of the world is so perfect y settled, that no scholar presumes to question it. Go, then, to a peasant, who never heard of Newton or Copernicus, nor the solar system, and tell him that the earth moves round its axis, and round the sun. He will stare at you, to see whether you be not jeering him; and when he sees you are in earnest, he will laugh at you for a fool. Ply him, now, with your mathematical and astronomical reasoning. He will answer you that he believes his own eyesight more than your learning; and his eyesight tells him the sun moves round the earth. And as for
“But with respect to the point, viz., that there are objections to mathematical evidence more puzzling and unanswerable than can be alleged against moral reasoning, take the two following instances:
“It is mathematically demonstrated that space is infinitely divisible: that is, has an infinite number of parts; a line, then, of half an inch long, has an infinite number of parts. Who does not see the absurdity of this? Try the difficulty another way. It requires some portion of time to pass any portion of space, Then as your half inch has an infinite number of parts, it requires an infinite number of portions of time for a moving point to pass by the infinite number of parts: Consequently it requires an eternity, or something like it, to move half an inch!”
“But, sir,” interposed the officer, “you do not deny the accuracy of the demonstration. that space is infinitely divisible!” “Not in the least, sir; I perceive no flaw in the chain of demonstration, and yet I perceive the result to be infinitely absurd.”
“Sir,” said the officer, “I own I am beat, completely beat. I have nothing more to say.”
A silence of some minutes succeeded; when the young military traveller said to his theological friend, “I have studied all one religion which you have not yet studied.” “Pray, sir,” cried the officer, roused and eager, “what is that?”
“The religion,” replied the other, “of Salvation through the Redemption of the Son of God: the religion which will sweeten your pleasures, and soften your sorrows; which will give peace to your conscience, and joy to your heart; which will hear you up under the pressure of evils here, and shed the light of immortality on the gloom of the grave. This religion, I believe, sir, you have yet to study.”
The officer put his bands upon his face; then languidly clasping them, let them fall down; forced a smile and said, with a sigh, “We must all follow what we think best. His behaviour afterwards was perfectly decorous. Nothing further is known of him.
The Duty of Parents.
“That the soul be without knowledge, it is not good.” — Prov. xix. 2.
Be not alarmed good reader at the text above. You are not about to be cheated into reading a sermon or even a homily. The motto of the wise man is prefixed as a banner under which we are prepared to march—as a sign to betoken “Good entertainment within,” in high despite (or as a friendly critic at our elbow suggests, in illustration) of the adage which affirms that “Good wine needs no bush.”
Education—do not yawn already, gentle reader. True the word has been misused by mouthing patriots until it has become little more than the watchword of party and sectarian strife; but it is a good word yet, and represents a thing so intrinsically excellent, that the more men know and possess thereof, the more ardent and sincere will be their love for it. The theme is certainly trite and hackneyed, almost more than any other, yet is there a spirit abroad in relation to this subject, which is over multiplying the number of its advocates, and widening the circle of their influence. The time
Parents! Fathers and Mothers! Our address is to you. Do not think that because we have been Teachers, we come to you in that character, as
Limiting the wide term “education” for our present purpose, to the instruction of children, we wish to state broadly and plainly the great difficulty with which Teachers have to contend. This is not the proverbial light-heartedness and volatility of youth, for that Teacher were a disgrace to his profession who did not love the careless, pleasure-seeking spirit of bright-eyed lively boys and romping girls. No, no, Teachers do not The writer heard Mr. Packard—a warm hearted citizen of America—publicly affirm that if more was not done than had been done, or than he sould conceive of as likely to be done for the Valley of the Mississippi, the whole of the inhabitants of that vast territory would in three generations be heathen.contend with youthful gaiety. Often indeed are they sorely tasked in this particular. Official gravity requires a frown, but a provoking smile lurks about the corners of the lips, and the roguish youngsters see how the Teacher's eye mocks his tongue, while he attempts to chide for some boyish freak. Neither is it sheer dulness and stupidity, although with these he sometimes meets. He so adjusts his plans, that the lively and the dull shall alike obtain advantage, and calculating upon all the diversity of childish character, he is no more discouraged because all are not equally clever and docile, than is the mechanic when he finds that all materials are not equally plastic, or easily wrought. The difficulty of the individual Teacher, the impediment to the advance of education in the mass of society is, the indifference of parents. From the nature of the case the children cannot—and should not if they could—decide the question, whether they shall be educated or no. Parents must answer, and although a priori we might reckon upon a prompt, decided, and uniform affirmative, yet all experience too plainly proves affirmatives to be exceptions, and careless negatives, veiled by some wretched, flimsy, self-deceiving excuses; to be the rule. In all the colonies, and
The second objection—the distance some children would have to travel to attend School—would appear far more forcible if it were urged in London than it does here, where those who urge the objection are all familiarised with a “country” life. That dwellings in a new colony will be scattered is plainly
The third objection, however, is the most formidable and the most common. The well fed cows, the productive gardens, the fertile fields—shame many from pleading want of means. So the ruddy cheeks and strong limbs of sturdy youths, show that a little journey would not be felt much hardship—but—how can they be spared? John must mind the cows, while William works with his father on the ground. Then Mary must look after the chickens and pigs, Betsey must help in the dairy, and Jane cannot be spared because there are two or three little ones that she has to mind. And so because labour is valuable, or in other words because God has given you the means of acquiring comparative wealth, you will ungratefully misuse his most precious gift, and allow your children to grow up in that state which Solomon so emphatically affirms “is not good.”
Fathers, Mothers, will you not look a little onwards
“When money and land are gone and spent “Then learning is most excellent,”
We publish to-day the Roman document to which we referred in our columns of Wednesday. We take it as abridged in the Evangelical Christendom, the conductors of which periodical in form us that it was transmitted to them from Rome, after some detention in the Post Office,—that it had been issued by the Popular Club at Rome, circulated in thousands of copies throughout that city, and received with universal acclamation by the Romans. The document is a most remarkable one in all respects, and we see no reason to doubt its authenticity, unless on the ground that it indicates a maturity of knowledge, both as regards fundamental doctrines of revelation, and the great scriptural principles which regulate the constitution and government of the Church, which might be scarce deemed possible, considering the peculiar circumstances of the Romans, and the shortness of the time they have seventy thousand Bibles have been distributed in Rome,—that under the excitement of late events there has been an extrnordinary quickening of the Roman mind,—and that the necessity has been forced upon the Romans of sifting the truth and foundation of things hitherto received without question. Besides, the document bears internal evidence of being the product of an Italian mind; and though possibly Dr. Desanctis and the other eminent men in Malta who take a deep interest in the Italian movement, and are watching it with intense anxiety, may have aided by their advice the compilers of this document, yet it is so admirably adapted to the circumstances and mental condition of the Romans at this moment, that it is not at all likely to have been written out of Rome. It places the truth before the Italian mind, not in the form of dogma, but inferentially and by suggestion. It contains a wonderfully clear exhibition of all the great principles that compose the Church's doctrine, and that regulate her government. The truth on which Luther built his Reformation,—justification by faith alone,—it unequivocally proclaims. It asserts the vital doctrine, which it has all along been the grand aim of Popery to obscure,—that there is one Mediator between God and man. It affirms that the Head of the Church is, and only can be, Jesus Christ; and it teaches, moreover, like our own Reformer Knox, that the Pope and the priests do not constitute the Church, but that the “congregation of believers” is the Church; and that the Christians assembling at Rome are the Roman Church, which is holy if they are holy, and apostolic if they adhere to the doctrine of the apostles. It claims also, in behalf of the Church so defined, the right of changing her bishop, and puts to Pius IX. this question,—whether he would think it absurd should the people of Rome, who are strictly the Roman Church, repudiate him “an apostate, treacherous, and bombarding bishop, and choose for themselves another,—faithful, truthful, and beneficent?” and asks in the event of the Roman people doing so, of what Church he would be Pontiff? All these important truths, and others scarcely less vital and important, are boldly set forth in this remarkable document.
The French and the English papers observe a profound silence regarding this greal evangelical movement, which, it would appear, is now in progress in Rome. It is not the manner of these journals to bestow attention on such matters, seeing they can discover no weight in them. But it is plain that some great obstacle exists at Rome to the restoration of the Papacy, which has not yet been avowed. It is now a month since the French entered the city, avowedly for the purpose of restoring the Pope; and yet for anything that appears, that event is about as distant as ever. And hence, too, the strong remonstrance and warnings reiterated from day to day, of the Roman correspondent of the Times, who is himself a Papist, that if the Pope shall return in the plentitude of absolute power,—in other words, if the tempornl be not disjoined et cetera.
All these facts corroborate the statements of the Chritian Times and Evangelical Christendom, respecting the origin of the document, and the effects which it has produced. Viewed in this light, we must regard the document as indicating an event which has had few occurrences to equal it, in point of magnitude, in Europe since the Reformation. The Romans had already dethroned the Pope as a temporal prince; and now, it would appear, they have dethroned him as a spiritual sovereign.
A good deal of excitement has been occasioned in England by the expulsion of the Rev. Messrs. Everett, Dunn, and Griffiths, Jun., from the Wesleyan Conference, on account of their supposed connexion with the Fly Sheets. The Fly Slects, some of our readers may not know, were certain anonymous publications, attacking in a most violent manner the Wesleyan Conference and its leading men, such as Drs. Bunting and Newton, and accusing them for mal-administration, especially in the appropriation of their mission funds. No 1 of the Fly Sheets, was published in 1844 or 5; No. 2 in 1846; and No. 3, and a second edition of No. 1 in 1847. The Conference of 1847 passed a resolution, from which there were only two dissenting voices, strongly condemning the Fly Sheets, and the Rev. G. Osborne was permitted to present to the ministers for signature a short declaration, disavowing all connexion with the authorship of the Fly Sheets. This declaration was largely subscribed, but a considerable number declined subscribing, on the ground that the resolution of the Conference was sufficient. The writers of the Fly Sheets continued their opposition unabated, and the promoters of the declaration seeing the advantage that was taken of the minority of 256 ministers, out of the whole connexion, who did not sign, opened the declaration anew, and procured a great number of names to be affixed to it. The minority was gradually lessened, till the three ministers already mentioned, still refusing to submit to this
From our neutral position as members of the Fly Sheets were published without the name of either the writers or printers, but they furnished internal evidence of being the productions of Wesleyan preachers. If it was a real desire to redress the evils complained of why not bring the matter openly forward in some constitutional way? Why resort to this stiletto warfare? The perfect unanimity of the Conference in expelling them, appears strange, if they were innocent. In such a large body, where the circumstances were all well known, if the sentence had been really unjust, humanity and christianity are both, changed, if some independent spirits had not stood forth in their defence; but for two of them, only one hand beyond their own, and for one of them, not a single hand was lifted up.
We mourn on account of this painful occurrence, but rejoice to learn that in all other respects the prospects of the Wesleyan Conference in its efforts to advance Christianity, were peculiarly cheering.
One of the most keenly contested points at present between the Church and the world, is the possession of the Sabbath. In Scotland the meetings of railway directors is invariably the arena for a tough and vigorous contest. But the Sabbath has ceased to be simply a Scottish question; though, like many other momentous questions, originating there, it has crossed the Tweed, and is now a British question. The British Parliament and the City of London are now also the theatres of the conflict. Mr. Locke's Sunday Trains Bill was cast out of the House of Commons, but there is reason to fear it will be renewed. Another alarming innovation has been threatened in the Post Office Department of the Metropolis. “On Wednesday evening,” says the “Mr. Rowland Hill announced to the Post Office, that the Lords of the Treasury had sanctioned the arrival and departure of all the mails, in connexion with the metropolitan office on the Sabbath, and that this new arrangement would commence on Sunday, 14th October next. We learn that at present about twelve bags arrive, on the Lord's day, from the principal ports, a mail from Scotland and Ireland, and two or three foreign mails. The work thus entailed on the Post Office occupies six or seven clerks, and a few sorters and messengers, all of whom attend voluntarily. The alteration contemplated will involve the arrival of 650 bags, which will bring the bulk of the letters which at present arrive on Monday morning. This work will bring the majority of the clerks, sorters, and messengers on Sunday duty. At present, only 8,000 letters arrive on
The Sabbath, however, is no longer even a British, it is fast becoming a European question. At Wittemberg, where Luther published his famous theses, and where the ashes of the great reformer and his coadjutor Melancthon have reposed for some three centuries, a conference of upwards of 600 pastors and others, have met to promote an “Alliance of Churches” and kindred objects. At this conference the Sabbath question was taken vigorously up. The divine obligation of the Lord's-day seems never to have been so well understood, or so fully admitted and acted on, on the continent as in Britain. “Luther himself (said pastor Walther at this conference,) once took the pen out of the hand of Melancthon, as he was writing the ‘confession of Augsburg,’ saying, ‘dear friend, misuse not the Lord's-day,’ “The practice of females knitting during divine service prevails in many parts to a very great extent; and though it is so strange to out’ ideas of public worship, it was promoted by the excellent Oberlin. The truth is, the Sabbath is almost practically lost on the Continent; and this the godly feel, and sigh for the Sabbaths enjoyed in Britain. At this conference great attention was paid to the devising of means for securing the observance of the Sabbath. Pastor Mann presented to the chairman copies of the “Pearl of Days,’ and of the three Essays by working men, for which Mr. John Henderson, of Glasgow, gave prizes. Two prizes, the one of £70 and the other of £57, have been offered through Dr. Marriott, of Basle, for the two best essays in German on the observance of the Lord's-day. Steps are also about to be taken for the publishing of a magazine devoted exclusively to the subject of the Sabbath, and edited in the spirit of the “Sabbath Tracts for the Times.”
It is stated, on the authority of professor Tholuck, of Halle, that “the so-called Reformed German Catholics were fast diminishing and would soon disappear, some becoming Protestant Lutherans, but most rationalists and infidels. Ronge himself had cut loose from all religious and moral restrants, and was now living the life of an abandoned libertine. Doviat, the coadjutor of Rong, has been imprisoned for sedition, and had lately published an avowal that he and his party had only made religion a mask under which they might work out their political schemes. And Czerski, though a good man, was weak and wavering.”
A translation into German of Dr. Merle d'Aubigne's History of the Reformation, was commenced two years ago by Dr. M. Runkel. It is to be completed in five or six volumes. It is published at a very low price, so as to become an “Evangelical book of the people.”
From Dr. Kitto's Journal of Sacred Literature we learn that the anthor of “Ancient Christianity,” Isaac Taylor, suspending his half-finished translation of Josephus, has sent forth an original volume entitled “Loyola; and Jesuitism in its Rudiments,” The work is divided into two equal parts, the first being devoted to the personal history of “Loyola” and the second to “Jesuitism in its rudiments,” that is, as set forth in what may be regarded as the canonical writings of Jesuitism.
The first portion is an admirable dissertation on the career of a most remarkable man. The history of Loyola is here related with much animation and strength of style; his character is delineated with masterly discrimination; and the principles developed in his career are indicated with marvellous distinctness. In every page we trace the mind of one who is gifted with a rare tact for the discovery of the beautiful and the true, wherever it may be found; and for detecting the foul and the false, in whatever dark corners it may be hidden. Loyola has never till now had a biographer so willing and so able to do full justice to all the good in his character and principles, and so resolute and keen in laying bare all the evil in both.
The chapter near the close, on the purport of Jesuitism, contains many sagacions and profound observations which will be read with great interest.
“It is probable,” Mr. Taylor says “that the Jesuit Society, not slow to read the lesson which events are placing in its view, will abandon what it may deem a desperate endeavour to rule the world as from the depths of closets and cabinets, and may at once address itself to a task which, if it be more arduous and more perilous, is more stimulating—that of ruling it by placing itself in immediate communication with the masses of the people; and by offering itself to ride foremost on the surges of popular agitation.
Henceforward, as we may surmise, it will not be in the way of intrigue that the society will make itself felt—for intrigue is not an engine that can be brought to bear on millions of men, but as the promulgators of a political and social creed acceptable to these masses in a sense of which it may seem to be susceptible when expounded to rude ears; but which in its inner and true meaning, carries entire the principles of an absolute despotism. In times gone by, Jesuitism sought to rule the world by putting itself near and nearer still to the throne: or by actualiy edging itself on to seats of power. But in times to come, as we may imagine, it will seek to compass the same design by standing the most forward in every popular assault upon thrones. So long as monarchies rested solidly in their places upon the field of Europe, the Jesuit Society wished to stand upon the same terra firma;
Judicial persecution, like judicial murder, is the most cruel and tantalizing of all persecution; although happily it is the only form that is available in present times. Persecution is not now carried on, as of old, by such rude weapons as the sword, the fire, and the gibbet. The troopers of Claverhouse are disbanded. The fires of Smithfield are extinguished. The Star Chamber and the High Commission Courts are abolished. The storming Lauderdale and the brow-beating Jeffries have no successors, because their “occupation is gone.” Men are not now shot for reading their Bible, singing Psalms, or attending a Conventicle: but under the embodiment of legal forms the spirit of persecution exhibits nearly as much vitality as in the times of the martyrs. Acts of Parliament that have slumberred on the statute-book for centuries, are dragged eagerly forth to light, and made vital with the spirit of high churchism. Judges “dressed in a little brief authority,” parade these statutes as the very essence of the Constitution, and profess that they are obliged, in obedience to the dictates of their conscience, and under the awful obligation of their official oaths, to give decisions in conformity to the very letter of these laws. Within the last few years, in England, Scotland, and Ireland, abundant examples have been furnished of this legal persecution. With the Shore and Gorham cases our readers are all more or less familiar. Many will also remember the famous Irish Presbyterian Marriage question, and the excitement that was occasioned some ten or twelve years ago, by decisions in the Irish Courts, based upon statutes enacted nearly as far back as the days of William the Conqueror.
A case similar to the Irish-Presbyterian Marriage Question has been tried just now in Sydney. A The Voice in the Wilderness.”
The facts are simply these. In a trial for bigamy, it appeared that the defendant had been first married by an Episcopalian Minister; this marriage was admitted on all sides to be legal. Some years after, while his wife was still alive, he was married a second time, by the Rev. Dr. M'Garvie, of the Established Church of Scotland. It is this marriage that is sought to be set aside, on the ground that Dr. M'Garvie omitted an unimportant legal formality, —the signing of a declaration that one of the parties was a Paesbyterian. Had the pending decision affected only this solitary case, it would have been a matter only of individual interest; but it is raising a question likely to affect the whole Presbyterian Marriages in the Colony. The law of the case is this:—
In 1834, an Act was passed by the Legislative Council of New South Wales, to remove all doubts as to the validity of certain marriages; and to regulate such marriages in time to come. By this Act the following among other conditions are required in all Presbyterian Marriages.
1st. That one or both of the parties must, in point of fact, “be members of, or hold communion with, the Presbyterian Church of Scotland.”
2nd. That one or both of the parties must make a declaration in writing to that effect.
3rd. That the Minister officiating must be “an ordained Minister of the Presbyterian Church of Scotland.”
The first thing that strikes us in this Act; is the vagueness of the language employed. It is imposisible to say whether it is all the five, or only one of the five Presbyterian Churches that is included in the words “Presbyterian Church of Scotland,” or whether it is to apply to English and American Presbyterians. Equally vague is the description of partial character of this Act is equally striking. Episcopalian Ministers may evidently marry any parties, and their marriages will be held valid under any circumstances; but Presbyterian Ministers can marry only in those cases where both or one of the parties are bona fide Presbyterians, and if any formality is omitted, the marriage can be called in question. We say nothing at present on the invidious elevation of one class of Ministers above another, who are equally well educated, equally orthodox, equal in character, set apart to the office of the ministry with equal publicity and solemnity, and who are equally recognised as Ministers by their Congregations, by the public, and by the law of the land,—our own New Zealand Marriage Ordinance is not, even yet, altogether free from this exclusive spirit,—for this, though a grave, is but a secondary matter. But we caunot reprobate in language too strong, that enacting and expounding of statutes, in such a way as to throw doubts, not on a single marriage, but on a whole class of marriages. No question that can be raised involves such important points, affecting morals, character, and property, as the question of the validity of marriages. Persecution could not invent a more cruel engine of torture, than by getting a court of law to throw doubts upon the validity of the marriages of any religious denomination. It is injecting poison at the very fountain head of domestic happiness.
If this marriage be declared void, as there is reason to believe it will, an element of insecurity will be introduced into every Presbyterian Marriage solemnised in New South Wales. We shall look with much interest for the decision. But, however this case may be decided, we fondly hope that our Presbyterian friends, and every lover of truth and justice in that colony, will spare no exertion until this question, affecting so intimately, not only our
In this settlement we are happy to record the quiet and steady growth of all things which tend to make the prosperity of a Colony permanent. There is but little excitement, little to vary the proceedings of the settlers; but all appear to be happy, contented, and well-doing.
The Total Abstinence cause progresses. Most of its members and advocates are connected with Christian Churches, and are active in the propagation of true religion, as well as abstinence from all intoxicating drinks. There are some of this society who have been reclaimed from the lowest degrees of drunkenness, and their conduct gives evidence not only of an outward reformation from that degrading sin, but of that inward, vital change without which we “cannot enter into the kingdom of God.” A pleasing circumstance in connection with the society deserves record. Conscious that, without the blessing of God, all their efforts to reclaim the drunkard will be fruitless, the Committee have established a Monthly Prayer Meeting, and they have many indications of God's approval of their motives anendeavours.
In the Education of their youth, the settlers of Nelson rank deservedly high. There are not only good and efficient Day and Sabbath Schools in connexion with the Episcopalian and Wesleyan congregations, but a number of excellent private Schools, formed on the broad basis of the British and Foreign School Society, in the town, and in most of the country villages of the-settlement. They owe their existence
The day after Christmas day is one of great pleasurable excitement in the District. It is the Annual gathering of all the Schools in town and country. The writer will not soon forget his happy emotions on the last occasion of the kind. About 10 a. m., he saw about a dozen bullock-drays coming in from the country, one at the heels of another, all adorned with garlands and festoons of flowers:—the drays were literally crammed with a living freight of teachers and scholars, all arrayed in their best apparel, with joyous, happy faces singing as they came; some inviting the bystanders to
“Come to that happy land, Far, far away,
others again were lustily joining in the chorus
“Canaan, bright Canaan,”
As soon as could be managed, all the scholars were ranged in a semicircle on the green, to the number of 500 or 600, where several pieces were sung, concluding with the National Anthem. They were then marshalled in procession order, each school headed by its officers, and were marched along the principal streets of the town up to a large booth erected for the occasion, near Mr. Campbell's School, Bridge street, where they were liberally provided with refreshments, and, nothing loth, all, old and young did ample justice to the good cheer.
The coup d'œil at this period was magnificent. Various flags and banners, and festoons of flowers and shrubs were tastefully arrayed around the booth, and over head, shading the guests from the powerful rays of the bright sun, while a pleasant breeze, playing around and among them, kept the place delightfully cool. Perhaps, the principal attraction to the observer was the appropriate passage “Suffer little children to come unto me,” done in large letters; ripe cherries pinned upon a white ground, stretched from side to side across the booth.
The children sung several pieces delightfully — some people said like little angels—and recitations, catechisms, examinations in scripture, reading, &c., passed off with credit to all concerned.
Several New Churches have been erected during the year, of the opening of which notices have already appeared in the Evangelist. At present the Episcopalians are busily engaged in getting up a Churck for their accommodation in the town. Up to this time they have worshipped in one of the original Emigration houses, which was not very suitable for the purpose, nor was it at all ornamental to the town. May God prosper them in their undertakings.
We are extremely gratified with the fact, that so many Bibles have been purchased in this settlement during the past twelve months. We rejoice that the efforts of the Bible Society, and private individuals, to supply a known and felt Journal Sac. Lit, vol. I. p. 219.desideratum, and to introduce in larger quantities the “Word of Life,” have been so fully appreciated. We are delighted to see that so many heads of families have done honour to themselves and to their dwellings, by the introduction of an elegant Family Bible,—that so many of our young men and young women are seen carrying beautiful copies of the Scriptures to the House of God—and that so many children are supplied with plain but good copies of that book, which is able to make even them wise unto salvation. We earnestly pray that this state of things may continue and increase, till there shall not be in this community a family, calling itself Christian, without a Family Bible, in perfect keeping with the best of their household furniture,—not a young man or a young woman entering
We beg also to acquaint our Scotch friends that imprimatur of the English House of Commons, if not also of the House of Lords. It was subsequently examined by the General Assembly and Presbyteries of the Scottish Church, who made some emendations; it was authorised by the Commission of the Assembly, confirmed by an order of the Committee of Estates, and finally, on the 19th of May, 1650, this version was set forth in its present form, and “allowed by
The first edition of the Scotch Paraphrases was published in 1745, and after undergoing various emendations and additions, they were sanctioned by the General Asembly in their present form in 1781.
In will not now be for lack of Psalm Books, if the words of the “sweet singer of Israel” are not extensively true, among those who use this version,
“In dwellings of the righteous Is heard the melody Of joy and health—”
or if the loveliest domestic picture ever drawn by their national bard, is not universally copied by the descendants of those who are thus beautifully pourtrayed,—
“He wales a portion with judicious care; And ‘Let us worship God!’ he says, with solemn air. They chant their artless notes in simple guise; They tune their hearts, by far the noblest aim; Perhaps Dundee'swild warbling measures rise;Or plaintive Martyrs,worthy of the name;Or noble Elginbeets the heavenward flame,The sweetest far of Scotia'sholy lays.”
On Sabbath the 24th ult., the Rev. Mr. Long, from Adelaide, preached two excellent sermons, in the
Mr. Long is proceeding to Taranaki, where he is to be stationed in room of the Rev. Mr. Ward, who is about to proceed to Auckland, to be stationed there.
When so many of the heralds of the cross are running to and fro, our earnest prayer is, that the saving knowlege of God may be increased.
April
“The Lord God planted a Garden.”—Gen. ii. 8.
The flower garden, in this month, exhibits few embelishments besides the different varieties of the Chrysanthemum Indicum, and those annuals which, with us, by being sown at different periods, produce a succession of common yet gay ornaments to the border All bulbs may now be planted, including tulips and anemonies, together with the whole family of Ensatæ (as Ixia, Gladiolus, &c.) Tulips are usually planted in beds, by themselves: the soil
Towards the end of this month will be quite soon enough to prune the small fruits, but the exuberant growth of suckers from raspberries, grafted cherries, plums, &c., should be checked by digging round the roots
In the Kitchen Garden, young cauliflower plants, to come in early in the spring, may now be planted: The rows should be three feet asunder, and two feet between each plant. Other species of the cabbage tribe may be treated in the same manner; most of the sorts at present cultivated, particularly in rich soil, require greater room than in England.
Transplanting trees and shrubs had better be left until the next two months.
This month is the best for transplanting strawberries, either as edgings to the borders, or into beds by themselves. As there are several sorts in the colony it is impossible to lay down rules as to distance, treatment, &c., applicable to all; but as all the varieties grow with greater luxuriance here than in England, ample room should be allowed between the rows. The white alpine strawberry, although small, is very delicious in flavour, and has the peculiar advantage of yielding both a spring and autumnal crop now in perfection: this is perhaps the best sort for making edgings, as it does not throw out suckers.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
Matt. xiv. 23. ‘And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.’
Christ is not only brought before us in His word as a Saviour, but as an example also. “Be ye followers of me, even as I am of Christ.“The same inspired writer tells us, the believers are “predestinated to be conformed to the image of His Son.” The example of Christ is to be taken both in suffering and in doing—see I Peter, ii. 21–23, and parallel passages. His meat was to do the will of Him that sent Him: in his ceaseless efforts to do good to others, we must imitate him. So also in the performance of our more personal duties: the example of Christ is here preceptive. In following Christ, we tread on safe and sure ground. In following ordinary men, we may doubt their wisdom, prudence, and consistency—but Christ is a safe and sure example. In the passage which we have selected as a motto, the Saviour, by His example, teaches us the duty of private prayer.
But what is private prayer? Guided by this passage, we may define it to be the secluding of ourselves from the world, and from the company of our nearest friends, and calling alone upon God. God respects not the place: in the privacy of our chamber, in the wood or in the cell, His ear will He incline. Private prayer is also, generally, inaudible to man. Sighing, tears of joy or sorrow, mighty wrestling, alone disturb the silence of that scene.
1. In enforcing this duty we remark, that it is indispensable. It is in the most positive manner enjoined, Matt. vi. 6. It is also taught us in the lives of those whose example we are directed to follow—as David, Daniel, and Peter. It is essential in every stage of Christain attainment. We say essential, firmly believing that no one can be in a right state of mind, who habitually neglects it. Besides, a neglect of this, is direct disobedience to a Divine command. God's word bears us out, as we state, that there is no maturity of Christain grace unto which we can attain—no amount of scriptural knowledge which we can acquire—no height of love to which we can rise, that can release us from this obligation, or render private prayer unnecessary. How clearly and impressively is this seen, in the example of Christ. Surely, if any state of Christian holiness could dispense with secret prayer, our Lord might have done so; but though there was in Christ no sin, no error, no leaning thereunto, yet was He mighty in this holy exercise.
2. How necessary too does private prayer at once appear to be, for Christains newly brought in. Your stage is one of great exposure. The Apostle styles you babes in Christ. There must of necessity be, however liberal your education, or privileged your birth, much ignorance of divine things. This ignorance comprehends imperfect views of Christian duties—an unacquaintance of Satan's devices, and the many dangers which are in the world. The chart of immortality has but just been put in to your hands; you have but just seen the land of destruction which
3. Let us view private prayer in relation to our office or situation in life. Our personal salvation, we grant, must be the subject of our supreme concern. After this we shall be influenced according to the relation we sustain: not that our petition will not be comprehensive, but there will be a striking connection between our prayers, and the office we fill. See this illustrated in our Blessed Redeemer. What a striking relation between His prayers, and the object of His mission. We know that His prayers were world-wide, but they seem to have had such a particular bearing upon His work, as a Saviour. He not only laboured and suffered and died like a Saviour, but He prayed like a Saviour. So with us. Pious ministers, next to personal salvation, will be led to pray for the Divine unction upon their whole range of ministerial duties. Consider, too, the parent. Here his tenderest and strongest emotions will be awakened: here with more than usual interest he will implore Divine guidance, in the management of his family—the selection of schools and callings, and their settlement in life. Of the same nature will be the feelings and concern and prayer of the youth, on the behalf of himself; and this connection there should, in every case, be.
4. Public engagements must not supercede private prayer. It matters not what may be the nature of these engagements. They may be either purely secular or purely religious, personal or private—private prayer must not be unattended to. The one must be done, the other not left undone. David,
5. The Saviour continued long in this holy exercise. It was in the evening when he repaired to this mountain, and from the 25 v., we see, that he was there until the fourth watch, or in other words, until three in the morning. How often were his locks wet with the dew of Heaven. Jacob, again, not only wrestled with the angel but continued doing so until the break of day. There is no virtue in long prayers, simply regarded, the Scribes, Pharisees, and Hypocrites made long prayers, and received the greater damnation. Continuing so long in this holy employ, in a general way, is not required of us, nor is it practicable: but on extraordinary occasions, for the destruction of some sin—for direction in some great difficulty—for consolation under some vast sorrow—to obtain some great blessing, it is expedient.—See in illustration of our remarks the case of Jacob returning to his home. From this home he had fled from the hand of an exasperated brother: and though he had been long away, he knew not the state of his brothers mind. He trembled as he approached; and under this distress, he sends all he has over the book Jabbok, and was left himself there alone, to pray all night to God. See the gracious results of this in the peaceful, happy melting meeting of those two brother's, Gen. xxxii 4, “And Esau ran to meet him, and embraced him, and fell on his neck and kissed him; and they wept.
6. The Saviour continued in retirement in defiance of the weather. It was a cold and stormy night. His beloved disciples were being tossed, in their fragile bark, on the billows of the Galilean sea. Yet he remained there. We are not called to practise austerities, nor imprudently to expose ourselves, but we do gather this from the example of the Saviour, that little things should not hinder us, in the discharge of this duty. How many there are who do allow the veriest trifles to hinder their private
Finally, the frequency of his retirement, John xviii, v. 2, “for Jesus ofttimes resorted thither with his disciples.” The garden, over the brook Cedron, is here meant, and to its seclusion and shade the Redeemer would frequently repair. And when his traitor wished to betray him, he knew where to find him—he sought him and found him in this garden. We may neither have the leasure of David to pray thus seven times a day, nor of Daniel to pray three times, but we should, at least, once and if possible twice a day, retire for secret prayer.
Perhaps some of our readers may be mourning over religious coolness and decline. Do you pray like Christ? If you do not, here is a sufficient cause. Progress, in divine things, you never can, as long as this strictly-imposed duty is neglected. Begin afresh, begin this very day. Waiting thus in a right manner upon God, this duty will become a delightful one—a well in the valley of Baca, where you will renew your strength, “run and not be weary, walk and not faint.”
(From the Autobiography of an Atheist.)
Let no man think he can endow himself with this spirit of Jove, light, life. He may discern in whom desire is not power. On the contrary, his very first step in obtaining this spirit will consist in the discovery that he can by no means endow himself with it. Misconception on this point was long an obstacle in my way; so great an obstacle, and so long, that it was well nigh the occasion of my giving up all efforts, and resigning myself to the ruin which began to seem so inevitable as a doom. I strove to obey the law; I laboured to imitate Christ; I represented to myself as forcibly as I could, the character of him who came to be the light of men, and tried to put it on. It was all in vain; I could not put it on. Nay, when I had wearied and discouraged myself, with my efforts, and found I became no better, but rather worse, I began to feel arising within me the disposition to contend with God, and to make little of my sins, and to strive no more to perfect that holiness, without which (as is evident) no man can see the Lord. But, happily, the thought struck me—sent, no doubt from him whose eye even then witnessed my helplessness and hopelessness—that though I could not endow myself with the Divine disposition yet He who possessed it could endow me with it; and then in the next instant, I saw not only that it might be, but that it might be the subject of a supernatural and Divine communication. Whereupon just looking upon it in that light, I prayed earnestly for it and obtained it. I said, “Unless God help me, I am utterly undone. Unless He give me the Holy Spirit I can never have it. I am dead in trespasses and sins. How can I infuse into myself that—that life—which I do not possess? The Holy Spirit sits upon the eternal throne, far up above even my highest comprehension. How can I put up this puny arm, and take it thence, and place it within my own breast. How can mortal might move the King eternal, immortal, invisible, from his glorious bright Him the servant of his will! It can never be. Unless He will condescend of His own act to come down and inhabit me, I can never be other than I am, I will beseech Him; perhaps He will hear my prayer.” And I did beseech Him and He caused, so at least I trust and hope. And this is the Faith that he who would live the Spirit Life must have;—he must fully understand that he cannot imbue himself there with, but must by earnest prayer obtain the Heavenly Life from God Himself.
I desire to make my testimony upon this point most explicit, intelligible, and emphatic. I think that the supenaturalness of the communication is not in general adequately insisted upon; and that it is not, by even many of the truest followers of Christ, properly appreciated. I feel sure that few of us, if any, keep our pauperism in all good sufficiently in sight; or depend sufficiently on the munificence of God for holy dispositions. Hence too much trust in natural effort, and so unnecessary fallibility; and hence too faint a hope of the power of the gospel through ourselves upon others, and a retardation of its progress among men.
Before going from this subject, it is my duty to state that, although the discovery has been the source of great improvement, and great comfort to me, it has, nevertheless, not yet made me, by very far, such as I would desire to be. But I can see that the fault is my own, and arises from no deficiency of power in it. I perpetually forget my weakness, and act in my own strength and my own spirit, and fall. But when, being fallen and sensible of my inability to raise and sustain myself, I again supplicate the outpouring of the Divine influence, I can find my self in an altered mood, as it were before I am aware. I am not sensible of the instant of the change; but I find that a change has taken place.
The above extract is taken from a newly published work, entitled, Testimony for the Truth, or the Autobiography of an Atheist. It contains an interesting personal narrative, graphic sketches of Australian bush life, accounts of wonderful providences, and in the conversion of the writer, there is furnished a most striking and
“Ex pede Herculem.”—“You may judge of the statue of Hercules from the foot,” said the ancients. Of the one hundred of the Working Men's Prize Essays on the Sabbath that have been, or are to be published, only two have fallen into our hands. But if they are a fair specimen of the whole, we question if there is much exaggeration in what we have seen stated somewhere about them, that the united wisdom of the House of Commons could not have produced a hundred such Essays on the temporal advantages of the Sabbath, as have been written by these plain, common sense Working Men.
These are two of the Essays that obtained each one of the five five-pound prizes given by the Religions Tract Society, on this subject. The one is written by a Frame Knitter; the other by a Porter, formerly a Gardener. The former looks at the Sabbath more in the light of a political economist, one who is conversant with the realities of life. The latter more with the eye of a poet, one who from his occupation has had his mind full of the beauties of nature. We subjoin a few extracts from each.
The Frame Knitter says—
It is a pleasing sign of the times, that the attention and sympathies of the wisest and best of men have at length become directed to the best means of bettering the temporal condition of their less fortunate brethren. To elevate the masses of the community, and to raise them in the scale of civil and religious society, has become a subject of earnest inquiry. The statesman, the philosopher, and the divine, are seeking out the best means for the attainment of so desirable an object. The pulpit, the press, and the forum, are more or less engaged in the same philanthropic cause. The bard who so lately sung the “Lay of the Labourer,” and the “Song of the Shirt,” became the subject of royal favour; and advocating the rights and the interests of the working classes has engaged the wit of the age.
Another animating characteristic is, that the labourers themselves are consulted upon these important matters. They are invited to tell their own tale, to chronicle their own wrongs, and to point out the most practicable means for their future well-being and improvement. Surely these are tokens for good, and are the heralds of a better and a brighter day that is beginning to dawn, and should inspire the minds of the care-worn sons of toil with confidence and hope. Such are the “signs of the times,” and they demonstrate that some very powerful principle is at work in the mind of the Christian public. And that principle is none other than the love of Christ, which is influencing directly, and very often indirectly, the state of society, and is bringing about a great moral reformation.
* * * *
Theblessings of education are secored to the labouring classes more by observing the sabbath-day and keeping it holy than by and other means.The voice of inspiration has declared, “That the soul be without knowledge, it is not good.” To estimate the benefits that a sound religions and moral education confers upon its possessor is impossible. Much as wealth is prized, that is not equal to this. Men of substance will sacrifice their money by hundreds, yea by thousands, that their families may receive a good education, well knowing that, should they accumulate millions, they will be regarded as nothing without it. Poverty of mind is more to be deplored than indigence of circumstances. That man is far poorer who has a full purse, a hard heart, and an empty head, than he who has a mind stored with useful knowledge, and is destitute of a shilling, Much as education is prized by the middle and upper classes, it is of far greater importance to the labouring classes. Those who have rents or annuities to live upon may manage to get through this life in a way that the world calls respectable. But what is the working man to do if he cannot assist himself by the exercise of his brains? How is a man to perform his part upon the theatre of life, and perform it well, if his mind be not expanded and his understanding be not well informed? We must see how others are discharging their duties if we would perform ours aright. Education can draw resources from sterility, safety from danger, and a remedy from poison.
The sabbath-day has provided a means and afforded a time for improvement. Immortal honours to the name of Raikes, by whose instrumentality the portals leading to the temple of knowledge are unfolded so wide that nations abreast may go in. The good be stowed upon the labouring classes by the adoption of Sunday schools eternity can alone unfold. Were it not for them, the writer of this essay must have remained in a state of mental destitution, as his fore-fathers were; for they have been the only means of instruction that were ever afforded him. There are tens of thousands more of the children of the poor that can bear the same testimony. The labouring classes need not remain in a state of ignorance if they only will it to be otherwise. Only let them keep holy the sabbath-day, and make an effort themselves, and every
obstacle will sooner or later vanish. It is a race in which all may enter. This privilege was denied the ancients; none but the higher classes were allowed to become competitors in the Olympic games; but in this race there are none that can be refused. Education is not only an inestimable blessing to gain, but it never can be lost. Once seeured, and it is yours for life, with power to entail it upon your successors, free of legacy-duty, or the expense of an administration, and to their heirs for ever. * * *
The different nations in the world who have done the most honour to the day of rest have been the most prosperons. Where God has been the most honoured the people have been the most happy. The first of these is the state of New England in America. In the year 1621, the pilgrim fathers landed at New Plymouth. They began their holy career by acknowledging God, and by keeping holy the sabbath-day; and hitherto the Lord has prospered them. From the most authentic sources, we gather that the style of living among all classes is full and liberal; that a fair distribution of social comfort abounds everywhere. From “Ferguson's Travels “we gather the most important facts. That writer says, “I observed in public and in private a decent observance of the sabbath. The official papers, the organs of the government, uniformly recognise the superintending and beneficent God. No shops are to be seen open on the saored day of rest.” In the New England states, and in those alone, is a due provision made for the education of the children of the labouring classes and for the religious instruction of the people. The means of instruction which are provided in general are such as to put the knowledge of reading, writing, and arithmetic, within the reach of all. The respectable appearance of the working classes upon the day of rest is unequalled. The factory operatives of Lowell and other places resemble, in their appearance, people of independent in comes. Five thousand industrious females joined in one procession at Boston a few years ago, at the time of the president's visit, each bearing a parasol. Take the labouring classes of New England as a whole, they stand without a rival for intelligence, respectability, and literary attainments and piety, of any people in the world. “Almost all the books that have issued from the American press have been written by men or women who have been engaged in some laborious or professional employment. These works have not been written under the shelter of academic bowers, but amidst the busy scenes of life.” But from whence comes so much respectability, learning, and power? They keep holy the sabbath day. This explains the mystery.
* *
We begin with France—disturbed, unhappy France—the only nation in the world that ever had the daring impiety to blot out the sabbath-day of rest by public proclamation, The social condition of the peasantry of France is thus described by M. Michelet:—“Watch him before day-light: you find him at work with all his family, and even his wife, scarcely out of her confinement, creeping along the dim earth. At noon, when the rocks split with beat, when the planter's negro takes repose, the volunteer negro
gets none. In passing you salute him cordially; he will not see you, but slouches his hat. Do not ask him the way; if he answer you he may, perhaps, make you turn your back upon the place where you are going to. Thus the peasant becomes more and more bitter and retiring. His heart is too much oppressed to open it to any generous sentiment of benevolence; he hates the rich, his neighbour, and the world. Alone he becomes a savage. It is insociability proceeding from his misery which renders it irremediable; it prevents him from being on a kind and friendly footing with those who should be his associates and his friends. The peasant is malicious, spiteful, and capable of any enorimity; it is not safe to be his neighbour.” The rueful and melancholy condition of the weavers of Lyons, the artisans of Paris and Milan, etc., are too well known to need recording here. France may discard her monarchs and burn her thrones; but until she learns wisdom from above by keeping holy the sabbath-day, she never can be happy. The foundation is wanting upon which the superstructure of domestic happiness, speace, and comfort must be built. * *
Let us not be deceived by the plea of necessity which puts in its imperative claims for the violation of the day of rest. Let us examine the subject ourselves, and test the merits of this vaunted necessity. Nothing is necessary that can be done at any other time by any lawful means; let us bear this in mind, and we shall find that the works of necessity are but few. The employment of labour upon public works is not necessary, such as the making of railways, the building of bridges, etc. This kind of labour has lately been forbidden in India, to the great credit of
Lord Hardinge . Gardening operations and the cultivation of allotment lands are not necessary upon the sabbath day; this will never do the labouring classes any good. Sunday baking and Sunday shaving-shops cannot claim the plea of necessity. Sunday travelling, merely for the sake of pleasure, will even defeat its own ends; it will not bear reflecting upon with pleasure.The question which naturally arises out of this subject, and which has the greatest claim upon the attention of the working classes, is,
What can be done by them to secure the benefits of this day of rest?The historian remarks that at the battle of Agincourt every man fought as though the success of the day depended upon his own exertion. Now what can we do? The cause is ours, the work is ours. We can each do something ourselves; we can do much in our families; we might do more in our localities. But what might we not do by union?
The Gardener says—
There are some blessings so extensive is their nature, so well adapted to their ends, so equal in their effects, and so unceasing in their operations, in short, so common, that we almost cease to notice them at all, or to think upon them as bleasings. Of this character are the ceaseless streams of light and warmth which flow from the inexhaustible sun;—the dews which steal upon the
sleep of the young buds, softer than a mother's footfall on the rest of her child;—the rains which descend and give vigour, freshness, and beauty to the earth, and make every parched leaf of the old trees sing gratefully and joyously, like a congregation in whose hearts there are joy and hope;—the deep gushing fountains and rivers of bright, tasteless, and colourless water; the pure, fresh, unperfumed sweetness of the transparent air;—and innumerable other blessings, which none can reckon, save He who created them. As extensive in its nature—as well adapted to its beneficent par pose—as equal in its eflects—and as common to all who will accept of it, is the sabbath, the seventh day of rest, the holiday of man and beast.* * * *
Thesabbath causes a cessation of the mercenary thoughts connected with toil.I once rather rudely spoke to a poor Jew upon this subject, and received a reply full of instruction, a spark of that old-world, Asiatic wisdom before which the boasted wisdom of our ancestors “pales its ineffectual fires.” “Why,” I asked, “do you Jews, living here in the midst of the haunts of crime and infamy, and profiting by them, keep your sabbath with such scrupulous strictness, and what good does it do you in a moral point of view?” He replied, “Why do we keep it? Because God has commanded it; is not that a reason? You a Christian and read the Bible, and yet ask why a Jew keeps his sabbath! What good does it do us? Ah! badly as you think of us, we should be a thousand times worse without our sabbath. Ages ago we should have been a lost nation of idolaters, or savages, or beasts. Our great vice is the love of gain, but the sabbath makes us forget it for a time. Look at our sabbath breakers, look at yours; are they not the vilest of both peoples?”* * * *
Thecares and anxieties which attend all kinds of Toil in some degree, cease to a considerable extent on the sabbath“Why do you live so far from the docks where you labour?” I asked one day of a friend. “Because,” answered he, “the distance helps me to forget that there are such things as docks in the world, with all their attendant toils, anxieties, and cares. By the time I have passed such a spot, the docks are out of sight, and nearly one of mind, and I look forward to the pleasures of home, and the feast of books, and feel that though a labourer, I am also a man, Once a day I forget the scene of toil; and on the sabbath, not a shadow of it remains to cloud its pleasures or its rest. The distance, and difference of scene help me in this, and I go to work again when the time comes, like a giant refreshed.” This kind of feeling is shared by the most intelligent portion of the working classes, and proves at once the value of the sacred day which helps to exclude the thoughts of toil from our minds.
* *
Thesabbath is absolutely necessary to health, and conduces to long life.I was once struck with the remarkable change which had taken place in a few short weeks in the condition and appearance of a
horse; I inquired the reason. “Why,” said the driver, “he works long hours, Sundays and all, and that will kill any horse in the world.” Dr. Conquest, in a recent letter to the churchwardens of St. Luke's, speaks thus:—
“I regret my inability to be at the vestry this evening. Had it been in my power to be there, I should have endeavoured to prove as a medical man, that it is absolutely necessary for the human constitution to have one day in seven for rest, because without it, its powers become enfeebled and impaired.” Again in the same letter, “Daily exertion, and excitement and fatigue during the week, without this one day's rest, prematurely breaks down the strength and vigour of the animal system, shortens life, and deprives old age of that energy and cheerfulness which usually attend it in those who have rested from mental and bodily toil on the Lord's-day.”
* * * *
It promotes domestic happiness.We often hear expressions, whith we do not notice at the time, and which are soon forgotten, but which afterwards recur again with all their force and meaning. Such are the following in rela-to this subject.
“Mother,” said a child, “you seem so happy always on Sunday, I wish it were Sunday every day.”
“You are always better on Sunday when father's at home,” said a little girl to her sick mother.
“Oh, we are so uncomfortable to day, it don't seem like Sunday,” I once heard a child remark, evidently giving utterance to the sentiments and feelings of a numerous family of disconcerted children. “Why not, my child?” asked the mother, though she knew well enough why, and felt as the children felt. “Because,” answered the child in a tone of discontent, “father has been at work all day, and has not cleaned himself.”
Standing near a group of children one day, I heard something like the following. “Don't the sun always shine brighter on a Sunday?” “No,” replied an older girl, “it sometimes rains the whole day.” “Well then,” rejoined the first, “it is not such a nasty wet rain as on other days.” Upon this, the group discussed the matter, and the young hearts carried it by a large majority, first, that the sun did shine brighter on Sundays, and secondly that if it did sometimes rain on that day, it was not such a nasty wet rain as on other days. We may smile at the children, but I suspect there was more real philosophy in the matter than appears at first sight. All these things may seem trifles, but they tend to show the beneficial influence of the sabbath on domestic happiness, and more especially on the happiness of the wives and children of the working classes.
* * * *
Therest peculiar to the sabbath enables the working man to return to his labcur with willlngness, renewed strength, industry, and skill.I once knew a quiet, respectable old man, the sum total of whose philosophy apparently consisted in one single axiom, which he
invariably uttered with the utmost gravity when he saw younger men over-exerting themselves, working over-time, night-time, or Sunday-time, “Take my word for it, a pennyworth of ease is always worth the penny.” And in the main the old man was in the right. * * * * *
Thesabbath is the best and most efficient means of establishing morality on a basis of religion, and the means of upholding religion itself.National morality is of the utmost importance to the well-being of the people, but more especially to the labouring classes, because in a low state of morality, as well as in all other national calamities, they are the first and greatest sufferers. But morality has no basis without a pure religion. It is true, we meet with many beautiful precepts of morality in the writings of the heathen sages, but for anything like a practical application of them by the people of those times we may look in vain. They seem to have been like Goldsmith's cracked china, “wisely kept for show,” or like a certain notable housewife's bright pot lids, they still kept their places on the wall, and made a goodly appearance, but the useful part of them, the saucepans, had perished years ago. So it was with most of the ancient precepts of morality, they were so many cracked vessels or odd pot lids; the sages arranged them in rows or polished them up, but they performed no useful office in society, they were lifeless because of a corrupt and false religion.
*
Many of the best and noblest characteristics of the English labouring classes owe, if not their birth, at least their confirmation, to the time of the Puritans, when the sabbath was best kept. There were no sabbaths in England before that time, or rather they were profaned by the vilest ribaldry, jest, obscenity, cruelty to beasts, and brutality of every description. The inextinguishable love of liberty, the contempt of Priestcraft, the hatred of tyrants, the freedom of thought, the indomitable courage, which springs not alone from mere animality, but from qualities of mind; the patience of labour, the endurance of suffering, and the untiring perseverance which belong to the English character,—were nurtured, expanded, and confirmed at that period; and there cannot be a doubt that the sabbath had a large share in the work, and assisted to stamp the impress of a great age on the characters of all succeeding generations.
Every Scribe which is instructed into the Kingdom of Heaven, is like unto a man that is an Householder, which bringeth out of his treasury, things new and old.—Matt. xiii. 52.
It has been well observed,—by one of the most Practical Piety, Preface vii.new, essential to our salvation, was intended to be elicited from them, by their Divine Author, from the moment they were given to the world, much less after the lapse of eighteen hundred years. Yet the infirmity of human nature is such, that if these truths are placed in a new light, or expressed in phraseology different from that under which we have habitually contemplated them, the attention receives a fresh stimulus; or may perhaps be beneficially awakened, to matters which our mental indolence simply acquiesce in, but have suffered to lay dormant.
Impressed with this sad conviction, we intend, occasionlly, to transfer to these monthly pages, a selection of extracts, bearing upon the “One thing needful“—our own immortal happiness—made from various authors, either in the original words of their writers or adapted to modern phraseology; among these, also, will be intersperced many that are original. Our resources are not scanty, and by thus humbly imitating the householder who “brought forth out of his treasury, things new and old,” we may at least remind, where we fail to instruct.
“I feel strongly, with you, that our temporal as well as our spiritual affairs are in the hands of a kind and over-ruling Providence; and that if we seek first—before all other things—the Kingdom of God and His righteousness,” we have His promise, (and that cannot fail) that all things necessary for our best welfare shall be added to us. And never exertion. It is by means and instruments that He works. And if we make not full use of these, we cannot expect to prosper. The Duty is our's: the Event His.”—From an original letter by the Rector of Cricke in 1825.
P.S.—I need hardly add, that “Light did spring up,” soon after it was thus faithfully expected and prayed for.
The fear of God begins with the heart, and purifies and rectifies it. And from the heart, thus rectified, grows a conformity in the life, the words, and the actions.
Some time ago, the writer's notice was arrested by an advertisement in one of the newspapers, which closed with words similar to the following: “Inquire at Amos Giles’ Distillery.” His readers may suppose, if they choose, that the following story was a dream, suggested by that phrase:—
Deacon Giles was a man who loved money, and was never troubled with tenderness of conscience. His father and his grand-father before him had been distillers, and the same occupation had come to him, as an heir-loom in the family. The still-house was black with age, as well as with the smoke of furnaces that never went out, and the fumes of tortured ingredients, ceaselessly corverting into alochol. It looked like one of Vulcan's Stithies translated from the infernal regious into this world. Its stench filled the atmosphere, and it seemed as if drops of poisonous
“He that is greedy of gain troubleth his own house.” Any one of those Bibles would have told him this, but he chose to learn it from experience. It was said that the worm of the still lay coiled in the bosom of his family, and certain it is, that one of its members had drowned himself in the vat of hot liquor, in the bottom of which a skeleton was some time after found, with heavy weights tied to the ancle bones. Moreover, Deacon Giles’ temper was none of the sweetest naturally, and the liquor he drank, and the fires and spirituous fumes among which he lived, did nothing to soften it. If his workmen sometimes fell into his vats, he himself oftener fell out with his workmen. This was not to be wondered at, considering the nature of their wages, which, according to no unfrequent stipulation, would be as much raw rum as they could drink.
Deacon Giles worked on the Sabbath. He would neither suffer the fires of the distillery to go out, nor to burn while he was idle; so he was kept as busy as they. One Saturday afternoon his workmen had quarrelled, and all went off in anger. He was in much perplexity for want of hands to do the work of the Devil on the Lord's day. In the dusk of the evening, a gang of singular-looking fellows entered the door of the distillery. Their dress was wild and uncouth their eyes glared, and their language had a tone that was awful. They offered to work for the Deacon; and he, on his part, was overjoyed, for he thought within himself that, as they had probably been turned out of employ elsewhere, he could engage them on his own terms.
He made them his accustomed offer: as much rum every day, when work was done, as they could drink; but they would not take it. Some of them broke out and told him they had enough of hot things where they came from, without drinking damnation in the distillery. And when they said that, it seemed to the Deacon as if their breath burned blue; but he was not certain, and could not tell what to make of it. Then he offered them a pittance of money; but they set up such a laugh, that he thought the roof of the building would fall in, They demanded a sum which the Deacon said he could not give, and would not, to the best of workmen that ever lived, much less to such piratical-looking scape-jails as they. Finally, he said he would give half what they asked, if they would take two-thirds of that in Bibles. When he mentioned the word Bibles, they all looked towards the door, and made a step backwards, and the Deacon thought they trembled, but whether it was with anger, or delirium tremens, or something else, he could not tell. However, they winked and made signs to each other, and then one of them, who seemed to be the head man, agreed with the Deacon, that if he let them work by night, instead of day, they would stay with him awhile, and work on his terms. To this he agreed, and they immediately went to work.
The Deacon had a fresh cargo of molasses to be worked up, and a great many hogsheads then in from his country customers, to be filled will liquor. When he went home, he locked up the doors, leaving the distillery to his new workmen. As soon as he was gone, you would have thought that one of the chambers of hell had been transported to earth, with all its inmates. The distillery glowed with fires, that burned hotter than ever before, and the figures of the demons passing to and fro, and leaping and yelling in the midst of their work, made it look like the entrance to the bottomless pit.
Some of them sat astride the rafters, over the heads of the others, and amused themselves with blowing flames out of their mouths. The work of distilling seemed play to them, and they carried it on with supernatural rapidity. It was hot enough to have boiled the molasses in any part of the distillery, but they did not seem to mind it at all. Some lifted the hogsheads as easily as you would raise a tea-cup, and turned their contents into the proper receptacles; some scummed the boiling liquids; some, with huge ladles, dipped the smoking fluids from the different vats, and raising it high in the air, seemed to take great delight in watching the fiery stream, as they spouted it back again; some drafted the distilled liquor into empty casks and hogsheads; some stirred the fires; all were holaterons, and horribly profane, and seemed to engage in their work with such familiar and malignant satisfaction that I concluded the business of distilling was as natural as hell, and must have originated there.
I gathered from their talk that they were going to play a trick upon the Deacon, that should cure him of offering rum and Bibles to his workmen; and I soon found out from their conversation and movements what it was. They were going to write certain inscriptions on all his rum casks, that should remain invisible till they were sold by the Deacon, but should flame out in characters of fire as soon as they were broached by his retailers, or exposed for the use of the drunkards. When they had filled a few casks with liquor, one of them took a great coal of fire, and having quenched it in a mixture of rum and molasses, proceeded to write, apparently by way of experiment, upon the heads of the different vessels. Just as it was dawn, they left off work, and all vanished together.
In the morning, the Deacon was puzzled to know how the men got out of the distillery, which he found fast looked as he had left it. He was still more amazed to find they had done more work in one night than could have been accomplished, in the ordinary way, in three weeks. He pondered the thing not a little, and almost conoluded that it was the work of supernatural agents. At any rate, they had done so much that he could afford to attend Meeting that day, as it was the Sabbath. Accordingly he went to Church, and heard his minister say that God would pardon sin without any atonement, that the words hell and devils were mere figures of speech, and that all men would certainly be saved. He was much pleased, and inwardly resolved he would send his
In the evening the men came again, and again the Deacom locked them to themselves, and they went to work. They finished all his molasses, and filled all his rum barrels and hogsheads with liquor, and marked them all. as on the preceding night, with in visible inscriptions. Most of the titles ran thus:—
Consumption sold here.
Inquire at Deacon Giles' Distillery.
Convulsions and Epilepsies.
Inquire at Amos Giles' Distillery.
Insanity and Murder.
Inquire at Deacon Giles' Distillery.
Dropsy and Rheumatism.—Putrid Fever, and
Cholera in the Collapse.
Inquire at Amos Giles Distillery.
Delirum Tremens.
Inquire at Deacon Giles' Distillery.
Many of the casks had on them inscriptions like the following:—
Distilled Death and Liquid Damnation.—The Elixir of Hell! for the bodies of those whose souls are coming there
Some of the demons had even taken sentences from the Scriptures, and marked the hugsheads thus:—
Who hath Woes?
Inquire at Deacon Giles' Distillery.
Who hath redness of eyes?
Inquire at Deacon Giles' Distillery.
Others had written sentences like the following:—
A portion from in the lake of fire and brimstone.
Inquire at Deacon Giles’ Distillery.
All these inscriptions burned, when visible, “a still and awful red.” One of the most terrible in appearance was as follows:—
Weeping and wailing and gnashing of teeth.
Inquire at Deacon Giles’ Distillery.
In the morning the workmen vanished, as before, just as it was dawn; but in the dusk of the evening they came again, and told the Deacon it was against their principles to take any wages for work done between Saturday nigh and Monday morning, and as they could not stay with him any longer, he was welcome to what they had done. The Deacon was very urgent to have them remain, and offered to hire them for the season at any wages, but
In the course of a week, most of the casks were sent into the country, and duly hoisted on their stoops, in conspicuous situations, in the taverns, and groceries, and rum shops. But no sooner had the first glass been drawn from any of them, then the invisible inscriptions flamed out on the cask head to every beholder; Consumption sold here.—Delirium Tremens, Death, Damnations, and Hell fire. The drunkards were terrified from the dram shops; the bar rooms were emptied of their customers; but in their place a gaping crowd filled every store that possessed a cask of the Deacon's devil-distilled liquor, to wonder and be frightened at the spectacle, for no art could efface the inscriptions; and even when the liquor was drawn into new casks, the same deadly letters broke out in blue and red flame all over the surface.
The rum-sellers, and grocers, and tavern keepers, were full of fury. They loaded their teams with the accursed liquor, and drove it back to the distillery. All around and before the door of the Deacon's establishment the returned casks were piled one upon another, and it seemed as if the inscriptions burned brighter than ever. Consumption, Damnation, Death and Hell, mingled together in frightful confusion; and in equal prominence, in every case, flamed out the direction.
Inquire at Deacon Giles’ Distillery.
One would have thought that the bare sight would have been enough to territy every drunkard from his cups, and every trader from the dreadful traffic in ardent spirits. Indeed, it had some effect for a time, but it was not lasting, and the demons knew it would not be, when they played the trick; for they knew the Deacon would continue to make rum; and that as long as he continued to make it, there would be people to buy and drink it— and so it proved.
The Deacon had to turn a vast quantity of liquor into the street, and burn up the hogsheads; and his distillery smelled of brimstone ever since; but he would not give up the trade. He carries it on still, and every time I see his advertisement, “Inquire at Amos Giles’ Distillery,” I think I see Hell and Damnation, and he the proprietor.
I question if study ever produced madness in a sound mind, unless the student began, like
The following anecdote is from the pen of
A. B. and his wife C. B. were members of the Methodists’ Society, Portsmouth Common; and in decent and respectable circumstances. C. B. was frequently troubled with indigestion, and consequent flatulencies. A female neighbour said to C. B., “There is a very fine bottle which has done me much good, and I was just as you are; and I am sure it would do you much good also. Do try but one bottle of it.” “What do you call it?” “Godfrey's Cordial.” “Well, I will try it, in God's name, for I secundum artem; and it acted as an elegant dram! “O, dear, this is a very fine thing; it has done me good already; I shall never be without this in the house.” A little disorder in the stomach called the bottle again into request: it acted as before, and got additional praises. By and by the husband himself got poorly, with a pain in his stomach and bowels; the wife said, “Do, A., take a little of my bottle, it will do you much good.” He took it; but then, as he was a man, it must be a stronger dose. “Well, C., this is a very fine thing, it has eased me much.” Though the wife was not cured, yet she was very much relieved!. So bottle after bottle was purchased, and taken in pretty quick succession. The husband found it necessary also to have frequent recourse to the same; and now they could both bear a double dose; and by and by it was trebled and quadrupled; for former doses did not give relief as usual: but the increased dose did. No customers to the quack medicine venders were equal to A. B. and his wife. They had it at last by the dozen if not by the gross! Soon scores of pounds were expended on this carminative opiate, till at last they had expended on it their whole substance. Even their furniture went by degrees, till at last they were reduced to absolute want, and were obliged to take refuge in the poor-house. Here they were visited by some pious people of the Society—saw their error, deplored it, and sought God for pardon. A good report was brought of this miserable couple to the Society; it was stated that they saw their folly, and were truly penitent; and it was a pity to permit a couple, who, in all human probability, had much of life left before them, to linger it out uselessly in a wretched workhouse. A collection was proposed for their relief, among the principal friends; it was productive, for a considerable sum was raised. They were brought out, placed in a decent little dwelling, and a proper assortment of goods purchased with the subscription already mentioned, and they were set up in a respectable little shop. Many of the friends bound themselves to give A. B. and his wife their custom:—they did so, and the capital was soon doubled, and they went on in religious and secular things very prosperously. Unfortunately the wife thought her indigestion and flatulencies had returned, were returning, or would soon return; and she once more thought of Godfrey's Cordial, with desire and terror. “I should have a bottle in the house; surely I have been so warned, that I am not likely to make a bad use of it again.” “C., I am afraid of it,” said the husband. “My dear,” said she, “we have now experience, and I hope we may both take what will do us good, and that only.” Not to be tedious, another bottle was bought, and another, and a dozen, and a gross; and in this way they once more drank out all their property, and terminated their lives in Portsmouth Common Workhouse.
The reader-may be astonished at this infatuation: but be may rest assured the case is not uncommon: Daffy's Elixir, Godfrey's
It is not like a Christian to come into the House of God on the Lord's-day, after the worship has commenced, and sit down as if you had nothing to be ashamed of.
It is not like a Christian to stare about during the service, and to be busied pulling on your gloves and arranging your dress, whilst the last acts of worship are being offered.
It is not like a Christian to absent yourself from the prayer-meetings, and the week-night services, when a little sacrifice would enable you to attend.
It is not like a Christian to subscribe only one guinea to the institution for promoting Christ's Kingdom, whilst you can afford to subscribe two.
Enchiridion against Articles No. 15, 17, 18, &c., of the New Zealand Evangelist, on the Most Holy Eucharist, compiled by the Rev.
It is said of the celebrated
This Hand-book from the garden of the Church is plausibly written. From the high character that the writer hears for amiability, kindness, self-denial, charity, and devotedness to his official duties; from the language of mystic piety in which the arguments are clothed, and the tone of earnestness in which they are set forth, the book is calculated to impose upon the unsuspecting. They are in danger of looking at the man—amiable but evidently deceived, rather than at the system,—whose history we need not characterise; and of thus confounding the one with the other. If the writer, is utterly indifferent to order and arrangement; if he digresses from his subject again and again, and returns from his digresions, only to digress still further; he has at least a great aptness for throwing an air of mystery over his subject, for perplexing instead of enlightening, for causing doubt and uncertainty, and producing that state of mind so favourable for bowing to the Church's or the priest's authority. He has a great facility for bringing together the true and the false in doctrine, in such a way as to leave the impression upon his readers that we are opposed to the one as much as to the other; and for drawing away attention from the main question at issue to points of no essential importance. If he is not very apt in his quotations from Scripture, nor very just and sound in his exposition of the sacred oracles, he is at least mighty in the Fathers, and formidable with the authority of a doubtful tradition.
In six or eight pages we cannot be expected to reply to every thing contained in sixty, nor would our readers thank us for touching on more than a few leading points; it would appear to them a work
We simplify the dispute about See Horne's Introduction, vol. ii, p. p. 30–41.seventh edition of his Introduction, the edition in which the change was made of which we are said to be “ominously silent.” In the ninth edition, the last published, so far as we know, the passage in question is printed verbatim as in the seventh. We have never taken higher ground than that taken in that passage, and consequently the criticisms of Wiseman and Lee on the sixth edition, be they true or false, so far as our position is concerned, go for nothing. We do not believe that Hebrew, the language in which the Old Testament was written, not the Syriac, a cognate or sister dialect,—the vernacular tongue of the Galileans in the days of our Saviour; nor yet the Chaldaic, another cognate dialect, spoken at the same time in Judea; these dialects the Jews brought with them when they returned from the Babylonish captivity.
The verb to be may occur, as Dr. Wiseman asserts, 5,500 times in the Vulgate, or Latin translation; it occurs, possibly, as often in any English translation; 5,000 of these may be in the substantive form, requiring to be literally understood; but that never proves that in the remaining pages it is not figurative. It never proves that when Christ says I am the true vine, I am the door, he was literally a piece of wood; or when he said the seven stars are the seven angels, the seven candlesticks are the seven churches, that the language must be explained literally. These 5000 examples of the substantive meaning of the verb to be do not prove that the remaining 500 must be understood in the same sense, And with the decies repetita placebit, the “ten times repeated” of to be in Scripture, we must believe on the evidence of our senses, that the bread remains unchanged, and in analogy with numerous similar passages, that the figurative is the true interpretation of the expression “This is my body.”
Our readers are by this time aware that there are only two passages, strictly speaking, on which the Romanists rest this dogma of transubstantiation, viz., in John vi. “The bread that I will give is my flesh,” &c.; “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you,” &c.; and the words of the institution of the Eucharist, “This is my body,” &c., recorded by three of the Evangelists and Paul.
With respect to John vi.,
Another principle of interpretation is, that that sense put upon scripture which involves an absurdity, impossibility, or blasphemy—must be wrong. This transubstantiation does. The eye is not more certain that the words. “This is my body” stand in the bible, than that the bread and wine remain unchanged in the sacrament, and the other senses corroborate the same truth. To have seen, and handled, and tasted is one of the strongest proofs in nature. When we press our opponents with the impossibility of Christ's body being in two, or in twenty, or in ten thousand places at once, they refer as to the power of God, and bring in God working daily miracles to remove the difficulties of their false interpretation. According to the Fathers “the omnipotence of God is the sanctuary of heretics.” That interpretation which needs a miracle to make it good must certainly be false; much more a dogma, which would have required thousands of daily miracles for 1800 years. The interpretation is blasphemous; a poor sinful man by uttering Hoc est corpus meum, can transform a piece of bread into the body and blood, soul and divinity of the Son of God, which he is
“This doctrine,” says
To us Protestants, it appears unaccountable how the Romanists that contend so obstinately for the literal interpretation of scripture, in the words “This is my body, “should make so light of the passages that refer to the blood, as to withhold the cup entirely from the people or laity. The blood is the life; and in all the ancient sacrifices was the most essential part. It is easy for the Church, or Pius IV, to say, that “under one kind only, whole and entire, Christ and a true sacrament, is received,” drink this cup, ye do show the Lords death &c.” The cup here is as distinctly enjoined as the bread, drinking is as distinctly enjoined as eating, in the sacrament. Yea as anticipating this very error, Christ says of the cup, Mat. xxvi 27 “drink ye all of it.” “If either,” says bread; but the cup as pointing out the blood poured out, i. e. the life, by which alone the great sacrificial act is performed, and remission of sins is procured, is absolutely indispensable. On this ground it is demonstrable that there is not a priest under heaven, who denies the cup to the people that can be said to celebrate the Lords supper at all; nor is there one of their votaries that can receive the holy sacrament. All pretension to this is an absolute farce, so long as the cup, the emblem of the atoning blood is denied.”
It is only on the Protestant principle and practice that the real presence of Christ in the sacrament is enjoyed, and the blessings consequent upon its proper celebration are secured. The Romanists hold that Christ's body and blood are present naturally and properly, in the elements; the Protestants hold that they are present figuratively and sacramentally. By Christ's body being present spiritually they mean after the manner of a spirit. We mean that he is present to our spirits by his blessing and grace. They say that in the sacrament the body and blood are taken by the mouth. We hold that Christ as a complete Saviour is perceived, and apprehended or taken hold of by faith, in the case of every true believer, as certainly as the symbols—the bread and wine—are perceived by the senses and received by the mouth, and it is only in the use of all the divinely appointed symbols—the wine as well as the bread—that the sacrament is rightly dispensed, Christ's death shown forth, and the promised blessings obtained and secured.
We can easily perceive one obvious necessity for the church of Rome assuming to herself the authoritative interpretation of the Word of God, and proclaiming the incompetence of the people to understand the scriptures; because no unsophisticated mind would ever discover such senses in Scripture as the priesthood, to serve their self-interest, have set forth; and as little would the people receive such interpretations, unless the exercise of their own judgment was suppressed, by deference to a supposed divine authority. It is obviously on this account that the “precious writings of the Fathers” are said to teach that “Heretics,” that is Protestants, “have no right to cite the Bible which is the patrimony of the Church!” Do they not dread the woe pronounced upon those who took away the Key of Knowledge?
The Romanists assert that if men are left to interpret scripture for themselves there will be as many interpretations as there are heads. If this principle were true, one would be led to suppose, that there is no such thing as certainty in the laws of mind— that while the laws that govern matter are marked by uniformity and universality in their operation, the principles or laws that regulate our mental and moral nature, are alone capricious as the wind,—that when the eighth commandment says, Thou shalt not steal, one half of mankind would not understand its meaning, till the authorised priesthood made known to them in simpler language the true sense. As if He who made man could not reveal his will in language that man could understand without the aid of a human interpreter. Is it not a singular coincidence that for three long Centuries, drifting along this trackless ocean of uncertainties, without the compass or rudder of the infallible Church, Protestants have always agreed in one thing, viz, in rejecting transubstantiation.
The office of the ministers of religion is not to pronounce ex cathedra, authoritatively, upon the meaning of the word of God; but having diligently and prayerfully studied the Scriptures for themselves,
The Bereans are commended for trying even the Apostle's preaching by the scriptures, although he came amongst them with all the credentials of apostleship. Reader, try all teaching by the same standard. “To the law and to the testimony, if they speak not according to this word, it is because there is no light in them.”
On the 16th ult., the Magistrates met for the purpose of granting Publicans Licenses. As it was known that an unusual number of new applications for licenses were lodged on this occasion, and as it was also reported that some of the Magistrates were favourable to the almost indiscriminate granting of licenses, the friends of sobriety, morality, and good order were greatly alarmed at the threatened danger. Besides several petitions against particular licenses, a Memorial, signed by eight Ministers, several Medical men, and a large number of the most respectable inhabitants of Wellington, was laid before the Bench.
In the face of all these remonstrances, and amid the general conviction that increased accommodation
Nothing is more fully established, all the world over, than that, as you increase public houses, you increase intemperance. The history of the gin palaces and beer shops in England furnish abundant and melancholy evidence of this. In Scotland the duty on spirits was materially reduced in 1822,
We are told by some who advocate the competition plan that the only way to put down drinking is to educate the people. We yield to none in the value we attach to education, and our efforts are at least on an average with others to forward it; although we would infuse more of the principles of the Bible into it than some of the Educationists. But does not education languish under the influence of intemperance as vegetation withers before an east wind? The means of religious and secular education, and the houses for the sale of intoxicating drinks, are in strange and striking contrast in this settlement. In the Lower Hutt, there are three public houses; but five places of worship, and a fair proportion of education. In Karori, there has never been a public house; but the chapel,—the first built in the rural districts—has been twice enlarged, and education has always been attended to. There is at present a flourishing Sabbath School, a girl's school, and a day and evening school has lately been opened under very promising circumstances. And there has neither been a death, nor any fatal accident from drinking in Karori, since the commencement of the settlement. In Kaiwarra and Wade's Town there is neither a school nor a place of worship. Why? The inhabitants have to support two public houses; and after July next the Magistrates have decreed that they shall be saddled with four, between Kaiwarra and Iakawai. If it be said that the people can come into Wellington for education and religious ordinances; may we not ask, Could they not, like the people of Karori, come into Wellington for their intoxicating drinks also? Is drink there prized so much more than education and religion? It may be so by some, but it is not so by all. In the district of Porirua there is neither a school nor a place of worship, but there are three houses licensed for the sale of intoxicating drinks, (these are not included in the twenty-four referred to
In Wellington what is the state of things? Our teachers, laboriously training our rising youth, and intrusted with the most precious treasures of the community, are pressed with poverty from their ill requited labours. The schools are feeble and struggling for existence; the taverns are flourishing and evince a high degree of prosperity. The teachers are toiling away in obscurity, uncheered with any smile of royal favour; the publicans are the great men of the land,—those whom the elect of the Queen delight to honour.
Educate the people by all means; but to do so effectually, the schools of intemperance must be reduced to the lowest possible number. The revenue of an ordinary public house would support a grammar school of the first order.
For May.
The reign of Flora has now almost terminated, Nearly all the showy flowers of the garden, have now passed, excepting the Dahlias and Chrysanthemums which still give a rich glow, (like the setting of a summer's sun) to the expiring reign of the goddess. These, however, pass away towards the end of the month; leaving only such annuals in flower, as have been sown with this object in midsummer. Bulbs, however, may still be planted, and hardy seeds sown.
In the Vegetable department all the young plants of the cabbage tribe should now be finally planted. The summer crops of carrots, parsnips, and beet
Regarding beet root, few persons in this colony appear to know its excellence. It is without exception one of the most desirable vegetables that can be cultivated. Carrots, to invalids, or to dyspeptic persons, (i.e. having weak stomachs) are highly injurious. Parsnips less so, but few people like them. But the beet root has neither the astringent qualities of the first nor the insipid sweetness of the other. In cooking it should be well boiled, then cut into thin slices, and dressed with pepper and vinegar, adding a little sweet oil, if not unsuited to the palate. The red sort has the best flavoured root, but the leaves of the white are quite as tender as spinage, and three or four plants,—for it grows here to a large size—will furnish a picking for a moderate dish, nearly all the year round.
Transplanting trees and shrubs may now be continued, so soon as the leaves have decayed, but not before. This is also a good time to transplant native shrubs, always remembering to preserve a large ball of earth round the roots, as mentioned in the two preceding months.
March and April are the best months in the year for sowing grass seeds, but this may still be done in May. Pruning fruit trees should not be commenced until the leaves have fallen off, and the vegetating powers suspended.
All ground, from which crops have been taken, should be well dug, and if necessary, manured, not in the slovenly way usually done by the people here, of laying the dung in heaps like hay cocks, and then leaving the sun and wind to dry up all its goodness,—but by spreading it over the ground, and digging it well in, at once.
Let us therefore follow after the things which make for peace, and things wherewith one may edify another.— Rom., 14, 19.
Summer is now gone with all its beauty—its green fields, its clear skies, and its brilliant sunshine; and with all its exciting amusements—its rural sports, its regattas, and its races. Winter has again returned with all its gloom,—with its dull days and long nights,—with its faded scenery, its chill damps, its cold winds, and its drenching rains. There are few attractions without, and enjoyments must be sought within. And so it is. The votaries of pleasure are eagerly pursuing the most exciting of in-door amusements; from
“But what harm is there in a ball?” it will be asked, “Is it not an innocent amusement? Dancing is not so bad as drinking. It often prevents drinking. Would you never let young people enjoy themselves?”
We know that dancing is such a favourite
Our first objection to balls is, that they are injurious to health. “How can that be,” it will be said, “is not dancing a healthful exercise?” We do not say but dancing might be conducted, so as to be a healthful exercise. Were dancing parties, like prayer-meetings, to meet at seven o'clock and dismiss at eight, their advantages to health might be more successfully pleaded. But we must speak of balls as they are, have been, and are likely to be conducted. We are invariably told in the report of every ball, that the nimble dancers tripped “on the light fantastic toe,” or “footed it merrily,” till the early hours of the morning, or oftener till the dawning light warned them to separate. Now the whole medical profession, with one voice, denounce night meetings as destructive to health. What can be worse for a delicate young lady than the want of rest and sleep at the proper hours; and exposure to the chill damp air of night, after breathing for hours the heated atmosphere of the ball-room? Colds and rheumatisms might be seen at such times hovering over many fair victims; and scarcely ever a ball is held but more or less sickness is thereby occasioned.
Our next objection to balls is, that they are injurious to the mind. They tend seriously to dissipate mental energy and retard the improvement of the intellectual powers. They have much the same effect upon the intellect as the reading of novels has; but from the social character and strongly exciting tendency of balls, they are proportionably more fascinating and bewitching than novel reading. To persons of musical taste and social disposition, there is perhaps no amusement so captivating as dancing; it comes over them with all the power of enchantment, and produces a species of mental intoxication. Judgment is prostrated before the whirlwind of passion; and everything like reason, reflection, or the restraints of mental discipline, or even the warning whispers of friendship, are treated as unbidden guests, and checked as unwelcome intruders. In this state of feeling, labour, learning, mental improvement, or the acquisition of knowledge, is felt to be most irksome. The writer of this was on one occasion conducting the education of children belonging to two families in a rural district. A dancing school was opened in the neighbourhood, at which his pupils attended in the evening; the result was that for the six weeks or two months that they attended this dancing, their other education, although conducted as regularly as before, stood quite still. They became so intoxicated with the excitement of the dancing, as to lose all taste and heart for learning any thing else. Nay, there was an actual distaste to other learning produced, and the school-room might have been closed when the dancing-room was opened. Let any enthusiastic dancer try to apply his mind to reading, or any other mental exercise requiring close thought, before or after attending a ball; and let him compare his powers of application then with what they are at other times, and an approximation may be made to the truth, in calculaing the effects.
Our next objection to balls is their Vid. No. XX. pp. 268, 269.injurious moral effects. They weaken the moral powers, and render
Among the higher and respectable classes, the forms and etiquitte of society will be a sufficient protection to character and conduct, and will secure propriety and decorum in balls and dancing parties. But can the same thing be said of all the other balls that are got up in imitation of those held in high places? Is not drinking and intemperance an almost inseparable accompaniment of these? Is it not a common thing for young men to meet and dance there with young women greatly their inferiors in station? and are not the results of such intimacy too well known? Have not young women gone to balls held on board vessels lying in the harbour here, been made drunk, and thereby lost their character? Are there not, or at least have their not been gentlemen (?) living in a disreputable state of concubinage with young women, whose acquaintance they first made at the these promiscuous balls? The demoralizing tendencies of that class of balls is well known. Some eighteen years ago the writer of this was on board a Liverpool steamer, in which five or
Our next objection against balls is, that they are injurious to spiritual religion. In proof of this we might simply ask, Who most frequently get up balls? Who patronize and support them? Is it the most religious or the most worldly-minded in the community? Have not these amusements been always regarded as belonging peculiarly to the world? Do not even the non-religious look with surprize when they see those making a high profession of religion taking an active part in a dancing party or a ball, or even being present at them? Have not the most eminent and pious ministers of the gospel of all denominations, in all ages and countries, denounced these amusements as injurious in their tendency to spiritual religion? Have not all christians as they advanced in spirituality avoided such amusements? An eminently pious French lady of the writer's acquaintance has told him, that when she came first to England, she knew nothing of heart religion; she had all the gaiety and thoughtlessness of her nation; and she wondered how any one could live a day without dancing. By the blessing of God upon the means of grace she was afterwards converted; but when her eyes were opened to the vanities of the world, to the realities of eternity, and to the blessedness of communion with God, she completely lost her love for dancing; and she then wondered how any child of God could feel any pleasure in this truly worldly amusement.
This lady, when the writer knew her, was a governess in a ladies’ boarding school, where dancing was excluded on principle, but where all its real advantages were otherwise secured. To insure vigorous health, an elegant form, and graceful movements, the young ladies were regularly instructed in calisthenics. The Lady at the head of the establishment was equally distinguished for talents, accomplishments, and piety: her pupils went forth to the world ignorant of the mysteries of waltzing, unfitted to shine in the ball room, and unable to gain distinction among the “votaries of Terpsichore;” but the lady herself and the parents of the pupils had the satisfaction to witness, that although the young ladies left her seminary destitute of this accomplishment, many of them gave good evidence that they left her with their heart renewed by the spirit of God, and adorned with those graces which, as the apostle tells us, are “in the sight of God of great price.”
A few years ago, at a revival of religion in Kilsyth, near Glasgow, a company of young people were in the habit of meeting regularly in a schoolroom, once or twice a week, to entertain themselves with dancing. After the revival commenced, one after another become seriously impressed about the salvation of their soul; in a few weeks the dancing party was changed into a prayer meeting, and the youth of both sexes were seen displaying more becoming movements, by gracefully bowing the knee in the name of Jesus. The Polka and the prayer meeting cannot long go on harmoniously together; what concord hath Christ with Belial? Similar changes took place in New England in the revivals under president
We are fully aware that many respectable, estimable people can see no evil in balls; they look upon dancing as in itself a harmless amusement; they are not conscious that they have been injured by it; they admit that it may be, and is abused; but they see no reason why it should be entirely banished on that account; and they are disposed to think that it is Ex carne et sanguine Christi, (of the body and blood of Christ,) and taken in a sufficient quantity of the tears of repentance.
The writer of this knew a very pious young lady who from a lively disposition and a great taste for music, was often led to take a part in evening dancing parties; although he never knew of her attending a ball. He
But it is said, The Bible authorises dancing; David danced; Solomon says, “there is a time to dance;” there were music and dancing at the return of the dance in Scripture oftens means simply to leap for joy, and is opposed to mourn; and has no relation to any thing like balls. The religious dancing was a kind of slow solemn procession to the sound of music. At the return of the prodigal the dancing, of whatever kind it was, took place in the day time, while the elder son was in the field at his employment. It appears to have been simply an extemporaneous demonstration of joy on the part of the domestics; and so little formality about it, that the eldest son was not sent for to take part in it. Before Solomon's words “a time to dance,” can sanction balls, it must be shown that the time to dance is from nine o'clock at night till six in the morning. But Solomon tells us that there is a time to hate, and to kill, as well as to dance; and we have one instance at least in Scripture, where all these three things were done at one time. When Salome danced, Herodias hated, and Herod killed John the Baptist; which of these three persons had the strongest Scriptural support, from Solomon's words, for their conduct? The only dancing we remember of in Scripture that bears any resemblance to our balls and dancing parties, was that of the children of the wicked, mentioned in Job; of the Amalekites after the burning of Ziklag; of the shameless young fellows in the time of David; and of the daughter of Herodias at Herod's birth-day feast.
But the question will be put, what amusements would you recommend? You denounce horse-racing, theatres, gambling, balls; if you take away all these, what would you substitute? We frankly acknowledge that the subject of christian amusements is one of considerable difficulty, and one to which the christian public would do well to pay more attention Amusements are one of the last strongholds in which Satan entrenches himself in christian communities. The church of Christ should not be at rest till “holiness to the Lord” be written even upon the amusements of our youth, and Satan be new heart and a high degree of spiritual-mindedness. When Christ is the centre around which the heart revolves, the vanities of earth, like eccentric comets or wandering planets, may act as disturbing forces; but they will fail to draw the soul from its proper orbit; it will still pursue its heavenward course.
But when amusements must be had, has not God spread the face of the earth with inexhaustible sources of innocent enjoyment? and all experience proves that the simple, soothing, and cheering entertainments that individuals and families can provide for themselves, are immeasurably more satisfying than those boisterous, exciting amusements that can be obtained only a few times in a year.
We every month direct our readers to one source of christian amusement—that which was the entertainment of innocent man in Eden; and surely in the beauty of flowers, in the fragrance of fruits, in the hum of bees, in the music of birds, in the sweet and never-ending charms of nature, there are rich sources of pure enjoyment. The music of paradise, and the calm and sweet delights of Eden, were certainly far superior to the harp and organ of Jubal, and all the noisy mirth that prevailed among the ungodly descendants of Cain. And certain we are that those who cultivate a taste for the beautiful and lovely in nature—who fill up their leisure hours with useful reading, profitable conversation, and other private and domestic enjoyments, will soon regard as tame and vulgar, the boisterous merriment of the ball-room, and the brazen-toned music of the modern Corybantes.
Let our young men and our young women cultivate Balls as well as
“Cards were superfluous here, with all the tricks That idleness has ever yet contrived, To fill the void of an unfurnished brain, To palliate dulness, and give time a shove.”
Men may speak and write about the cross of Christ; but it is not so proper to describe it, as to tell that it cannot be described. We may write about it; but if all its glory were described, the world would not contain the books. We may speak of it; but the most we can say about it, is that it is unspeakable; and the most that we know of it is, that it passes knowledge.
The makers and worshippers of images pretend to help us in this matter, by pictures presented to the eye of the body. But it is not the eye of sense or force of imagination, but the eye of faith that can give us true notions and right conceptions of this object. Men may paint Christ's outward sufferings, but not the inward excellence from whence this virtue flowed, namely, his glory in himself, and his goodness to us. Men may paint one crucified, but how can that distinguish the Saviour from the criminals? On each side of him we may paint his
The sorrows he suffered, and the benefits he purchased, are equally beyond description: Though we desctibe his hands and his feet mangled and pierced, who can describe how in one hand, as it were, he grasped multitudes of souls ready to sink into ruin, and in the other hand an everlasting inheritance to give them; or how these bruised feet crushed the old serpent's head, and trampled on death and hell, and sin, the author of both. We may describe the blood issuing from his body, but not the waters of life streaming from the same source, scenes of spiritual and eternal blessings. We may paint how that blood covered his own body, but not how it sprinkled the souls of others; yea, sprinkles many nations. We may paint the crown of thorns he wore, but not the crown of glory he purchased. Happy were it for us, if our faith had as lively views of this object as our imaginations oft-times have of incomparably less important objects: then would the pale face of our Saviour show more powerful attractions than all the brightest objects of his own murderers, but shews no pity to our murderers. Therefore we may see the majesty of eternal justice tempered with the mildness of infinite compassion. Infinite pity is an object worth looking to, especially by creatures in distress and danger. There death doth appear in state, as the executioner of the law; but there he appears also deprived of his sting with regard to us. There we may hear also the sweetest melody in the world to the awakened sinner; that peace-speaking blood, that speaks better things than that of Abel; the sweetest and loudest voice in the world; louder than the thunder on Sinai; its voice reacheth heaven and earth; pleading with God, in behalf of men, and beseeching men to be reconciled unto God; speaking the most comfortable and the most seasonable things in the world, to objects in distress and danger, that is salvation and deliverance.
The Cross of Christ communicates a glory to all other objects, according as they have any relation to it; it adorns the universe; it gives a lustre to nature and to providence. It is the glory of the world that he who formed it dwelt on it; of the air, that he breathed in it; of the sun, that it shone on him; of the ground, that it bore him; of the sea, that he walked on it; of the elements, that they nourished him; of the waters, that they refreshed him; of us men that he lived and died among us, yea that he lived and died for us; that he assumed our flesh and blood, and carried it to the highest heavens, where it shines as the eternal wonder and ornament of the creation of God. It is the chief event that adorns the records of time, and enlivens the history of the universe. It is the light of life, a powerful light.
Its energy is beyond the force of thunder, and it is more mild than the dew on the tender grass.
But is it not necessary to read novels, especially those whose design it is to amuse and awaken the interest of the reader? There is no more necessity than there is to be acquainted with all the variety of dishes with which the palate may be pleased, and the body stimulated, and the stomach weakened. Were these the only books in the world the case would be different. But who does not know that those who are given to reading works of fiction leave a mass of most valuable and solid reading untouched and unknown? When you have read and digested all that is really valuable, and which is comprised in what describes the history of man in all the lights in which he has actually been placed, then betake yourselves to works of imagination. But can you not, in works of fiction, have the powers of the imagination enlarged, and the mind taught to soar? Perhaps so. But the lectures of
The question in regard to works of fiction usually has a definite relation to the works of
Enchiridion against Articles No. 15, 17, 18, & c. of the New Zealand Evangelist, on the Most Holy Eucharist. By the Rev. J. J. P. O'Reily.
(Second Notice.)
Our reason for again taking up this pamphlet is, that we have here an authorised exposition of the doctrines of popery. Nothing is more common when Protestants charge Roman Catholics with holding certain doctrines, than to meet with the reply, accompanied by a Sardonic laugh, “Oh! we don't hold such and such views; some ignorant persons may say so and so, but no good catholic ever believes such things.” In this way popery undergoes such Proteus-like changes of form, and such cameleon-like changes of colour, that simple Protestants who have not read the creed of Pius iv., are often sadly non-plussed to know what Romanists really believe, and what the doctrines of the Church of Rome really are. But when a publication issues from the pen of the “Catholic Pastor of the Catholic Faithful,” there can be no doubt but its contents are the doctrines of genuine popery, as calculated for the meridian of Port Nicholson.
There is one point to which Authority of the Church. no error in faith or morals can exist,”—and that consequently implicit obedience under pain of damnation is due to the declarations and decisions of such a tribunal. We agree with him when he says “The question of the Authority of the Church rightly resolved, solves every difficulty,” and deem this a favourable opportunity for making a few remarks on the subject.—There is much plausibility but little force in the way that a few texts of scripture are constantly quoted and applied to the Church of Rome, as, “Lo, I am with you always, &c.” “I will pray the Father and he shall give you another paraclete, or comforter, that he may abide with you for ever.” If this argument has any force it must mean, that on the part of the Romish clergy, there is something like an absolute physical necessity, that they shall always think and speak correctly on all Scriptural subjects, however ignorant, indolent, or wicked they may be.—that the same spirit of inspiration which infallibly guided the sacred penmen in writing the Scriptures, must ever rest on the Pope, Bishops, and Clergy of the Church of Rome in expounding them—that the sermons of Mr. O'Reily are as infallibly true in every particular as the Gospel of John; and the pages of this Enchiridion are as free from error (typographical errors excepted) as the Epistles of Peter and Paul! for “In the teaching of this Church no error in faith or morals can exist.”
Although it could be proved (which it cannot) that the Church of Rome is the only true Church of Christ on earth, and all the Protestant Churches that reject her authority worse than heathens and promised to be with them, but he was visibly present among them in the Pillar and the Shekinah. The people were the descendants of Abraham, the Priests were the legitimate sons and successors of Aaron, and the Kings were of the royal line of David; they could all trace their descent up to patriarchs, priests, and prophets, with immeasurably greater certainty than the Romish Clergy can trace their succession from the Apostles. But did these external privileges secure the people and the princes from idolatry; or the priests before the Lord's altar from error, immorality, and spiritual as well as ceremonial defilement? The Scribes and the Pharisees sat in Moses seat; the Pharisees could say, “we have Abraham to our father;” the priests were the true successors of Aaron;—as far as external privileges went, they were the priests, and prophets, and select members of the true Church; yet John the Baptist calls the Pharisees and Sadducees a generation of vipers; and our Saviour pronounced woe after woe upon them, for taking away the key of knowledge, teaching for doctrines the commandments of men, and leaving their proselytes two-fold more the children of hell than they found them. Their external relation to the Church of the patriarchs and the prophets did not preserve them from error, nor prevent them from crucifying their own promised Messiah. The Jews of the present day can give the most undeniable proofs of their relationship to Abraham, and their claim to all the promises made to the father of the faithful, and confirmed and enlarged by Moses and the prophets; but beyond their wonderful and distinct preservation, what more of these promises are they now enjoying? Because they continue as a nation to reject Christ, he continues to reject them. The apostacy of the Church is as clearly revealed as the infidelity of the Jews, and history records the one
The mere sound of a word often deceives many. The word Church is found in the New Testament, with certain definite meanings. The same word is still in current use; but without enquiring whether it is used in the same sense, all that is affirmed of the New Testament Church is said by popish writers to be true of the Church of Rome. The fallacy of this reasoning might easily be shown. For example, the blood or juice of the grape, simply pressed out or otherwise prepared, is called wine in Scripture. It was promised as a blessing to the Israelites, and proved a nourishing and refreshing article of daily use. In process of time wine was adulterated in various ways to a great extent, till now a mixture is often manufactured of brandy, logwood, lead, and other noxious ingredients, with scarcely a particle in it of the juice of the grape, and sold for wine; and because the genuine wine was a good substance and a blessing from God; and because these noxious counterfeits retain the same name, and present the same appearance, and are used for the same purposes as the genuine wine, there are great numbers of people who do not discover the cheat. And because the counterfeited or adulterated wines are better suited to a depraved and vitiated taste than the genuine, many, whose taste has been vitiated, think these noxious wines better than the pure and genuine, and prefer them accordingly; while among many of those who use these counterfeits, and especially those who are interested in their manufacture or sale, all the promises and commendations connected with good wine in Scripture, are plausibly brought forward as applying to those noxious compounds that have nothing scarcely in common with the
The same remarks may be applied to the word Church. There was a Church of Christ in Rome, to which Paul wrote an Epistle; its faith was spoken of throughout the world; and it possessed all the characteristics of a true Church of Christ. In modern times there is a Society of men who can trace some historical relationship to this Church, who retain their name, and a few of their doctrines and forms, but mixed up with a vast amount of what is essentially different from any thing known, believed, or practiced by the primitive christians; but because they call themselves the Church, can trace some historical connexion to the primitive church, and can point out some other accidental similarities, they stoutly affirm that all the promises made by Christ to his true followers belong exclusively to them; although they have no more in common with the primitive Church, than the encyclical letters of Pius ix have with Paul's epistle to the Romans.
Christ has pledged his word for the security of his Church on earth, and for the continuance of his presence by his spirit with his people; but the promise is secured to no particular society of men unconditionally. Christ cast off his ancient people for their unbelief and disobedience. He removed the candlestick from the seven Churches in Asia. And so far is the Church of Rome from exhibiting the characteristics of the bride, the lamb's wife, that, as an old divine has said, were the “hue and cry” raised to apprehend the “Mother of Harlots” as described in Rev. xvii, xviii, the officers in pursuit would proceed direct to Rome. The spirit and grace of Christ are
Christ secures a perpetual succession of ministers in the same way. He does not communicate his spirit from one minister to another. He communicates his gifts and graces direct from heaven. The holy ichor does not trickle down from the fingers of one bishop to the head of another, from the Apostle Peter, in unbroken succession to Pio Nono. But by conferring certain natural endowments, and granting his blessing on the cultivation of those powers, a sufficiency of Scriptural and secular knowledge is thus acquired, and men are thus furnished with the requisite gifts and graces for discharging the duties of the christian ministry. As man is formed for activity, and feels delight in the
True christians are known by their character, not by their name only. “By their fruits ye shall know them.’ The protestant and the popish aspects of Christianity have been in operation side by side for three centuries. Both systems have borne fruits. What have been their respective effects upon national character? Contrast the most thoroughly Popish countries with the most thoroughly Protestant; Spain with Great Britain; South and Central America with the United States. At the Reformation Spain was one of the leading powers in Europe. Since that time she has been most devotedly Popish. Protestantism was entirely banished and has been excluded ever since. If Popery is the true, and consequently the best form of Christianity, we should naturally expect that that country, where the dark ages! The revival of learning and the reformation were coeval; they acted reciprocally as causes and effects. It was said of the ancient Romans that when they had unpeopled a region, so that there were none left to bear arms, they said, they had given peace to that country. When the Church of Rome has suppressed the Bible, and extinguished every spark of independent thought, she says, she has secured peace and
We are accused of want of respect to the Mother of Jesus. “We Catholics,” says Mr. O'R., “adhering closely to the Holy Scriptures, call this Lady not curtly the Virgin Mary, but in accordance with Scripture, the Blessed Virgin Mary… The more highly that faithful Christians venerate the ever Blessed Virgin, as the purest and holiest of creatures, and whose dignity, as St. Thomas Aquinas says, is almost infinite, the deeper sense shall they entertain and manifest of His Divine Nature, whom She bore. … On the contrary those who have assailed the veneration of the Virgin Mother, have easily failen into the denial of the Divinity of Her Son.” Mary-olatry—such a prominent part of the Popish faith and worship. Our Saviour could not address her in any terms but those of the highest respect, and yet both at the marriage in Cana and on the cross, he addresses her simply by the name of “woman.” And when one of the crowd cried out “Blessed is the womb that bare thee, and the breasts which thou hast sucked.” Christ said, “Yes, rather blessed are they that hear the word of God and keep it.” Every believer in Christ is as much blessed—as much benefitted by his obedience and death as his Virgin Mother herself. The historian Luke calls her simply “Mary the Mother of Jesus; “and after the day of Pentecost, her name never occurs in the inspired history of the Church. Although the Apostle Paul introduces one or other of the names of our Saviour in almost every chapter throughout his whole fourteen epistles, and in many chapters in almost every verse, yet he never mentions the name of Mary so much as
I have just perused the strictures that appear in your last number, on the late conduct of the Magistrates in granting so many new lisenses. Had these strictures been conveyed in the usual style of Colonial writing, and had merely appeared as an ephemeral paragraph in a Wellington newspaper, I should not have considered it necessary to expose myself to Colonial abuse, by taking further as a body, have so richly merited. In truth, as the case now appears, had all the Magistrates who acted on that day, been as much concerned in importing and selling wine and spirits, as those are who did not act, they could not have hit upon a more certain mode of encouraging drunkenness, idleness, and ruin. The old threadbare arguments, (if arguments they can be called), that the more competition, the better will the public be served, and that the free trade principle should be universal, were used, and used successfully by the majority, to sanction this increase of these poison shops.
As these two reasons were urged by some of my friends, whose judgment in many things, is usually very good, I shall repeat the questions you have asked them. Who are “the public,” for whose interest the Magistrates evinced such a spontaneous and energetic concern? The respectable portion of “the Public,” when they want wine or spirits, purchase it at the commercial stores; but the disreputable portion go and tipple it off, in drams, at the low grog shops, or at the Taps of the “Hotels.” Now, there were numerous and strong remonstrances by the respectable portion against any more licenses; but was there a single one from the other portion of the Public, calling on the Magistrates to excite competition, that they, the dram-drinking Public, might be better served? There was not one. The assumption, therefore, of the Magistrates, that the Public, (even the drinking portion of it), required more “competition” was quite gratuitous: unsanctioned and unsupported by even one solitary memorial, or
But, say these unlimiting Licensers, the evil will cure itself, competition will make the price of spirits fall, and that which is sold will be better in quality. How do they know this? Can any one evil in this world of evil, be expected to be lesssened, far less cured, by increasing its causes? If a man in the early stages of drunkenness, had to go halfway along the Beach to get a glass of “something strong “before breakfast, ten to one he might be too idlo for the walk, and thus be weaned from his new vice; but if he can get this same “something” not two yards from his own door, he will of course avail himself of the temptation which we, the Magistrates, have so kindly put within his reach.
But it is argued “the price of spirits will fall.” And pray what good would result if this happened? Say rather, it would increase the evil. Drinking is somewhat expensive. An habitual drunkard will often make up his mind to spend all his ready money in making a “flare up,” that is, living at the grog shop till all his money is gone. If spirits are dear, he will get and drink less, for his money, and go home sooner. Cheap spirits or liquors therefore, increase the habits of intoxication, and accelerates its final result.
But we do not believe that competition would make spirits fall. The retail trade is a most lucrative one: and being in the hands of, comparatively, a few individuals, they, of course, can easily agree among themselves as to prices, and thus ends the fallacious idea of “competition.”
But let us look a little closer to this plea, that the evil of too many public houses will cure itself. Has this ever been the result in any one colony, where this foolish experiment has been tried? No; but matter of course, the scenes of riot, drunkenness, and disgusting conduct, beggar all description. Oh! but said one of us, you forget, Mr. Swainson, that Sydney has a convict population; with us it is quite a different thing. True, Mr. Volpone, but what made the greatest part of the business people convicts? Was not Gin, with more than half of them, the origin and foundation of all the crimes which sent them to Sydney? Has it not been proved by official returns, that more than one half of all the crimes committed in England originated in drunkeness? The way to create drunkards, is to lower the price of liquors by competition (?) to allow a free trade in spirits, and let the poison be hawked about the streets, or sold by as many as wish.
If a principle is sound, the more it is extended in operation, the greater amount of good it creates. If the evil of too many public houses will cure itself, why should we in England prosecute brothel keepers and gambling houses? Surely as much misery is created by grog shops and spirit Taps, as by either of the above receptacles for vice? They are acknowledged evils; but has their frequency in London corrected their demoralising effects? Has their frightful number been “lessened by competition?” I find no distinction made in Scripture between the damnation affixed to habitual drunkenness, and that which is pronounced on lasciviousness and avarice. If therefore it is incumbent on Magistrates, for the well-being of Society merely, to suppress the two latter, it seems to me to be equally their duty, to restrict the temptations of the former sin as much as possible.
You have justy and truly remarked that the memorial, signed by eight ministers; representing every denomination of Christians in Wellington, may be fairly said to have expressed the sentiments of nine tenths of the church going population. And
Such are my own sentiments on this question; but, being in a powerless minority, I could do nothing more than strongly recommend that three of the new applications should be refused; and this point, at least, I was mainly instrumental in carrying.
On the other hand, I must do most of my brother Magistrates the justice to say they agreed to the principles here advocated, although they felt a difficulty or hesitation, how to apply these principles when we come to consider the individual applications. One was so numerously and respectably signed; another had kept an old established house for years; a third was a most worthy man; a fourth might be ruined if we suddenly refused his license; and so on. At length it was determined by the majority, to let them all have a years trial, at the end of which time “competition” might reduce the number of next year's applicants, while all those who did not furnish “good entertainment for man and horse,” according to the old English style, but merely sold liquor, would have their next year's application “declined/” or, in plain English, refused. Under all these circumstances therefore, (which may not be generally known) I think you will admit we are not such wholesale promoters of drunkenness, as some have imagined. We have now insisted that every licensed publican shall be able to furnish meat as well as drink, and a bed as well as a bench, to the country settler, or decent
A Mauritius journal, of August 8th, mentions the death of Renavola Marigaeka, Queen of Madagascar. This event, there was reason to hope, would put an end to the difficulties which have hither to existed, as her son, who succeeds to the throne, is a Christian, and likely to pursue a more liberal and more tolerant policy than that followed by his mother, of whom England and France had so much reason to complain.
The death of this cruel Sovereign will give a new turn to the affairs of Madagascar. This is the woman who decreed that her subjects should forget the name of Jesus Christ!
In the Report of the Society for last year, it is said, for New Zealand, the printing of the Pentateuch (in Maori) with the Book of Joshua, and the Book of Psalms has been completed. Mr. Telford who edited the Pentateuch, returned immediately on finishing the work to New Zealand, taking with him 300 copies. There have been placed at the disposal of the
The Wesleyan Missionary Society have been supplied with the entire edition of 20,000 copies of the New Zealand (Maori) Psalms, the cost of which will be reimbursed to the Society.
After inserting a gratifying communication from
By way of apology for the largeness of the request, the applicants remark “the vastness of the field of labours occupied in New Zealand, among Natives and Europeans, will account for the request being to so large an amount.”
The second grant is of 400 copies placed in charge of Mr. Reed, going out to superintend the Normal Training Schools, in connection with the Wesleyan Missionary Society.
This Society has been instrumental in bringing into this settlement during the last two years about 900 Bibles and 1200 New Testaments; 800 Bibles and Testaments have been sold here and at Nelson, mostly within the last year. There is on hand at present a large and well assorted stock, a large portion of which has been lately received. About 1000 copies of the Religious Society's publications, varying in price from 8d. to 5s., have also been introduced into the settlement; upwards of 500 copies of these have been sold here and at Nelson. The price of the Bibles sold amount to about £50; of the other publications about £25. Add to these 7000 copies of the Evangelist, that have been put into circulation, and it will be seen that our
These are apparently small but really important elements in the moral statistics of the settlement. They are like the first teeth of the infant, or the first words that he articulates, of no importance to the great world, but events of infant history carefully chronicled in the memory of the mother or the nurse and reported to all the inmates of the family with. feelings of delighted interest. The money expended on Bibles and religious books is comparatively small, but who can number the new thoughts, the good impressions, and the healthful moral influences thereby diffused through the community?
Our Society and the community at large are deeply indebted to
On Thursday last, the 30th ult., a deputation from the Scotch Presbyterians, consisting of Messrs,
Wellington, May30, 1850.Dear Sir,—It is with much regret that we have heard of your determination to leave this Settlement.
We feel it due from us on a review of the circumstances under which, we have been mutually connected as Pastor and Congregation, that you should carry with you some expression of our gratitude, for the services which you have rendered to the Presbyterian
community in this settlement for a period of nearly four years. For the zealous, faithful, and diligent manner in which you have preached the Gospel of Christ, and discharged the varied duties of the Christian Ministry, we bear a willing testimouy; and we shall ever hold in grateful remembrance your attention to the Scriptural education of the youth of the Congregation, and your exertions in the cause of education in the settlement. As a parting mark of our esteem and respect, we beg you to accept of the accompanying Purse, (containing seventy five soverigus) and we assure you our best wishes go with you. We sincerely pray that the favour and blessing of God, may ever attend you and your partner through life. Kindly bidding you farewell.
We remain yours’ With much esteem and respect. To the Rev. J. Inglis .
(For the winter Months of June, July, and August.)
It seems that all the “populous and thriving settlements of New Zealand,” cannot afford to support our little periodical, and that there are not to be procured out of the many thousand settlers therein, two hundred and fifty who can afford six-pence a month to encourage our gratuitous labours. We gratuitous, because not one of the writers in the Evangelist receives one farthing of remuneration for their trouble in writing, and their annoyance in seeing printed what they thus give to the public. Hazlett in one of his admirable essays, wittily observes, “It may be taken almost as a general rule that all who live by the public, starve;“and truly such would be our case, had we only to depend in New Zealand on the exertion of those mental talents which the “liberal and discerning public” gives us credit for in Europe. Here, however, manual labour is at a premium, and intellect at a heavy discount. It is a commodity not wanted in colonies. It is an impertinent intruder on the levelling system universally prevalent among settlers. It is wondered at, with stupid dislike or unaffected contempt. A man of Science is set down as fit only to live in his study, and pore over his books: beyond these he is supposed to be in the common concerns of life as ignorant and as helpless as a child. And, after all, it is asked, of what use is his Science? He will make more money and be considered far more fit for the Legislative Council (no offence to that honourable body) if lie grows carrots and onions for California, and throws his books to the sea and his science to the winds.
But to be serious. That there are not two hundred and fifty Evangelical families in all the settlements, who, having a real pleasure in reading religious publications, would each subscribe for one copy of our work, is a lamentable fact we arrive at from that number of copies not being sold.
But our Gardening Notices are not addressed exclusively to the religious few; they are of more universal application to every settler who has a garden; and not one in ten, perhaps, is without one, either for flowers, or vegetables, or for both. Now in the great ignorance which the generality of settlers usually manifest on this subject, one would have thought they would freely give sixpence to some one who would come to their houses on the first of every Bore cole and Salzifra are greens or roots! All this and ten times more they might learn for sixpence a month, but as they think this is too much, why, the loss is theirs,—not ours.
For the information, however, of those of our readers who think differently, I shall concentrate in this, the concluding number of the second volume, brief notices of the principal work to be done during the three winter months of June, July, and August.
May and June are the most busy months in the year, for every thing that regards fruit trees. So soon as the fall of the leaf indicates the suspension of the vegetating powers, the gardener should begin to prune and transplant old trees, and make beds of cuttings of all such as it is intended to propagate. Cuttings of gooseberries and currants should never have more than three eyes or buds above ground, and are but planted in rows in a somewhat shady situation, and wide enough to admit of a small sized hoe passing between the rows, for the purpose of cutting off the weeds so soon as they appear; the first tree cuttings, moreover, should be six inches from each other, and these beds ought to be kept very clean. When gooseberries and currants are planted out to their final station, they should be five feet apart from each other, if the soil is rich, and seven or eight feet between the rows, so that a row of potatoes, French beans, carrots, lettuces, or Beet may be planted between; but cabbages, peas, beans, or any high vegetables, should never be introduced in such spots, as they are apt to shade the trees, and thus spoil the fruits.
The beds of young plants of the cabbage tribe must now be well looked after, or they will be much injured by slugs; for this purpose never suffer the weeds to grow more than an inch high, and earth up the stems as the plants increase in size.
Late bulbs, or those which were omitted to be planted in April and May, must now be put in the ground, or they will not flower next season. All Perennial plants may be divided and transplanted during the fine days of winter, when the ground is not too wet, but grass-seeds had better be left until August. Annual flowers, of hardy species, may be sown early in June, and this will very much accelerate their flowering in spring and summer when another sowing may be made for autumn. Onions, carrots, and turnips, wanted for seeds, may be put in the ground during any part of the winter, but the sooner the better.
August, which corresponds, in regard to a Floral Calendar, with a European February—may be considered the first commencement of spring. The primrose and Jonquill expand their blossoms early in this month, and these are followed by the daffodil and other species of narcissus. By this time, therefore, all transplanting of trees should be finished; as well as the putting in of cuttings; for the longer they are now delayed, the less chance is there of their growing; if these cuttings, moreover, are in a situation exposed to much sun, they will not succeed half so well as in a more shady spot. Crops of peas, beans, and other vegetables may be sown in August, and the last week is quite early enough to plant the first crop of potatoes.