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England's martyred founders, but also with read with admiring eyes the records of the the promptings of that Holy Spirit of truth suffering Nonconformists and Puritans, and and love, under whose sacred influence their all the oppressions of a Star-Chamber, and a souls are being moulded into a common Laud in the day of his triumph!-who come master's image. I rejoice to know that such even from America (as an American bishop * is not the spirit of the present Archbishop of has lately done) and heap contumely on the Canterbury and others on the Episcopal bench; Pilgrim Fathers,' who were driven across the and that a Bickersteth, a Beamish, a Marsh, Atlantic, to seek amid the snows of New a Villiers, and a Noel, put such a spirit of ex- | England and its forest pines 'freedom to clusiveness utterly away from them. May worship God.' This is the party whose this spirit be speedily driven forth from the fathers drove out two thousand of the best of breast of every true Protestant minister in the the clergy from the Church of England in one English Church; and, sending it back to day, and would perhaps re-enact the same those 'false brethren' by whose insidious zeal scene towards their Evangelical brethren now, it has been instilled, may each of them ex- | if they had the power, And these, my Presclaim, with regard to its abettors, 'O my byterian friends, are the men whose party soul, come not thou into their secret; unto hounded on a Lauderdale and a Claverhouse their assembly, mine honour, be not thou against our covenanted fathers,--who dragged united.'
them to the gallows,--who drowned innocent “2. Let every lover of Protestant truth maidens by tying them to stakes within the and Christian liberty be well aware of the flow of the ocean's tide,-who shot down their dangers with which we are threatened. Who victims on mountain and moor,—and whose are the men that put forth publications im- accursed policy destroyed in Scotland 17,000 pregnated with words of arrogance and bitter- lives within less than thirty years. And shall ness, such as we have this night examined we suffer this intolerant band to deprive us of and reviewed ? They are a party, some of our liberties ? Shall we bend our free-born whose leaders have already gone over to Rome, necks to the yoke which our fathers were not and others, if as honest as they, would long able to bear? No; forbid it, patriotism, since have followed them. These are the truth, our country's greatness, the majestic men who love to call themselves (priests,' native freedom of mind's unwearied spring.' while the Scriptures recognise no priesthood the memory of the spiritual heroes and but that of Christ, "in offering himself martyrs of the past! Shall we give place by without spot to God,' and 'the holy priest subjection' to such men. “No, not for an hood' of his people, who offer up spiritual hour!! sacrifices, acceptable to God through Jesus “3. Finally, I entreat your prayers on Christ.' These are the men who call the behalf of all the faithful ministers of Jesus communion-table an altar,' and the Lord's Christ. They preach the Word,' they are Supper •a sacrifice,'—who have candlesticks ambassadors for Christ, they go "forth upon their "altars' in open day,—who turn weeping, bearing precious seed;' but, oh! prayers into continued chants --who bow without the quickening energy of the Holy superstitiously to the altar,' and to the east, Ghost they labour in vain. Never forget, and pray with their backs to the people. then, to plead before the mercy-seat for their These are the men who teach the doctrine of personal holiness, that they may be clean who reserve,' and who thus dishonour the declara- bear the vessels of the Lord,'- for their tion of the whole counsel of God,' and 'the growth in Divine knowledge, that, as 'scribes preaching of the word,' which in Apostolic well-instructed in the mysteries of the kingdom, times was the test of a faithful minister and of they may bring out of their treasures things a true Church. (Acts xx. 27 ; 2 Tim. iv. 1.) new and old; — for their eminent usefulness It is theirs to exalt the opus operatum of and success, that of every one of them it may sacraments, to talk of baptism as the holy be recorded when his work is done, He was waters of redemption,' and to urge the a good man, full of the Holy Ghost and of Eucharist on dying sinners as a viaticum to faith, and much people was added unto the heaven. And, above all, these are the men Lord. In one word, in the spirit of earnest, who reject with abhorrence that great pillar believing, heaven-opening supplication, pray, of the temple of truth, the glorious doctrine that in the Church of England, in all the of justification by faith through the righte- Presbyterian Churches throughout the world, ousness of Christ, the article of a standing among our Wesleyan, Baptist, and Indeor a falling Church.
pendent brethren,-there may be raised up “And if they triumph, then farewell to all thousands of pastors after God's own heart, those glorious victories won for England by to feed his flock with knowledge and with the blood of a Latimer and a Ridley ! Fare understanding, to each of whom the beautiful well to our Scriptural Sabbaths, which they portrait of a faithful minister drawn by a would set aside by their saints' days,' and British poet's hand may fully applywhose sanctity they are ready to overwhelm by another · Book of Sports,' with its pastimes
And in his duty prompt at every call,
He watched and wept, he pray'd and felt for all. of the maypole and the morrice-dancing for
And as a bird each fond endearment tries, our peasantry again! And farewell to our
To tempt its new-fledged offspring to the skies, Bible Societies, our missionary leagues, our He tried each art, reproved each dull delay, City Missions, and every holy confederacy of Allured to brighter worlds, and led the way!' the different sections of the Church to bring the world to the Redeemer's feet!
“But, more than this, our religious liberties * Bishop Doane, of New Jersey, in a speech in are at stake. For these are the men who St. Mary's Hall, Coventry.
Oxford AND CAMBRIDGE IN 1750– Though I doubt not but there are some of both, in the Universities of Oxford and Cambridge, yet I must confess that they are the last places where I would go in search of true piety and godliness. For where are there more riots and excesses, quarrels and debaucheries, than what walk in open day in these places? How many hopeful youths, before but half spoiled in public schools, are here established in vice and licentiousness, and come away, very often better skilled in the sophistry of the heathens, than in the divinity of the apostles— more apt to invoke Apollo and the Muses than Christ Jesus and the Spirit of God— and better acquainted with the fabulous gods and goddesses than with the true God and Jesus Christ his Son, and the precepts of the Gospel. And yet, such is the blindness of many in this unthinking, degenerate age, that let a man be ever so well experienced in grace and taught in the school of Divine wisdom, yet if he is not stuffed with heathen knowledge, and well read in Plato and Aristotle, why then they think he is by no means fit for any sacred or ministerial employ. Such is the wisdom of man; such are the rudiments of the world; but such are not the rudiments of Christ. I would not be thought so mean as to speak against human learning in its place; but when human science usurps the seat of the Spirit of God, and pretends to fathom Christ, it is as absurd as setting an ape on the throne of a king, or using a straw to fathom the sea. In a word, as the sun is only seen by its own light, so Jesus Christ the Sun of Righteousness is only known by His own Spirit. And heathen philosophy or Pagan sophistry is of as little avail to discern the glory of Christ and His Gospel, as the lighting of a candle is to see the natural sun in the firmament. Happy, then, are those ministers' and happy those people! who are taught by Him who is the wisdom and power of God. Happy they who have got the blessed unction from the Holy One, that leadeth and guideth into all truth; and searcheth all things, yea, the deep things of God.—From Cornelius Cayley's Autobiography.
THE sunshine of the world is more dangerous than its blusterings. In storms we keep our garments close about us.
THREE things make a good minister, meditation, prayer, and trial,—Luther.
o So shall the world go on
To good malignant, to bad men benign,
refin'd, New Heav'ns, new Earth, ages of endless
date, Founded in righteousness, and peace, and
ove, To bring forth fruits, joy, and eternal bliss.
QBhituary. DEPARTED this life in Belfast, on the 17th November, 1848, the Rev. James Radcliffe, aged fifty-six years—for twenty years minister of Bridge-street congregation, Londonderry, and subsequently in England. His zeal to make known the Gospel of the blessed God, and to accompany his preaching by a life of practical usefulness was ardent. Amidst peculiar trials, his ministrations were blessed to the conversion and edification of many souls; blameless in his life, gentle, unobtrusive, and disinterested, he has been suddenly removed to the mansions prepared by that Saviour whom he loved, and in whose merits alone he placed all his hopes of eternal happiness.
God brings not a pair of scales to . our graces, but a touchstone to try them.
GIVING TO CHRIST THE BELIEVER'S PRIVILEGE.
BY THE REV. P. L. MILLER, MINISTER OF THE GROAT MARKET CHAPEL, NEWCASTLE-ON-TYNE.
“And who then is willing to consecrate his service this day unto the Lord?”— 1 Chron. xxix. 5.
SoME years ago the Gospel was preached to some fishermen on the coast of Normandy. They heard of the dying love of the Lord Jesus Christ, and their hearts were strangely moved. Such love was new to them, and soon a tide of love set in towards the Crucified One. “What shall we do for Christ 7" This was now the pressing thought. They had been told of Africa with its dying millions, and they longed to tell them of the Saviour they had found. But how could this be done?. They determined upon sending a subscription to a Missionary Society in Paris. But they were poor. Love found out a plan. They set apart a day's fishing, and all they made on that day was sent to Paris. But their love was not satisfied, and therefore self-denial was enlisted in the cause of saving sinners. They gave up for a time the use of salt, on which a tax was levied, and their scanty, yet rich gatherings were sent to Paris. Love made them willing. The love of Christ constrained them to give something, and to deny themselves something, for the sake of those who were living without light and dying without hope. Oh, that the hearts of all our readers were trembling beneath the same mighty impulse! Then would more, much more, be brought to the treasury of Christ. If the example of the Normandy No. 13.—New Series.
fishermen were to prove infectious, and if many were to present the offering of a day's fishing to the Lord, His treasury would be richer, and they would be richer, for “there is that scattereth and yet increaseth.” Prov. ii. 24.
And if love should enlist self-denial, and send it through the Churches of Christ levying tributes for the cause of Jesus, what a sweet surprise would seize upon the treasurers and collectors of Societies and congregations? No pressing then, no gentle expostulations, no urgent appeals: the treasury of Christ would be rapidly filling, and the people of Christ would taste something of thejoy, and would realize something of the bright scenes recorded in the last chapter of 1 Chron., —“Then the #. rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the Lord; and David the King also rejoiced with great joy.”—Wer. 9.
It is a great . for a sinful man to beinvited to help forward the cause of God upon the earth. Now the cause of God is the Gospel of His dear Son. Every effort that is made, every penny that is given towards the preaching and the teaching of Jesus Christ at home and abroad, this, in other words, is helping forward the cause of God, and the people of God are helpers in this one work of love, telling sinful men of the love of a God of love shining forth in Jesus Christ and Him crucified. The cause of God advances in a rebellious world in proportion as the Gospel advances and takes captive the hearts of men through the power of the Holy Ghost. And to agonize at a throne of grace for the pouring out of the Spirit of God; to know the power and to publish the power of atoning blood, to know the love and to proclaim the love which is written out at Calvary in letters of blood; to know the value of a man's soul, and with tenderness from above to beseech a man to care for his soul,—this—this is to work for God. And it is a glorious thing to consecrate ourselves, in sight of Calvary, unto the Lord. Then our offerings to the cause of God will be the expression of our love to Him, the utterance of a soul overwhelmed with the sense of his love. The grudging spirit which asks, “How little will do?” will be driven forth from a heart exulting in the love of God. Nothing will be reckoned too costly an offering for Christ by such a heart. “Lord, what wilt thou have me to do?” is the eager inquiry of one beginning to taste that & 4 §. is good?” “What can I do for Christ” is the deep feeling of a heart yielding more and more to the constraining power of his love. Mary did not think the pound of ointment of spikenard, although “very costly,” too much as the offering of her love to Jesus. Christ was once so dear to his people, and they had his cause so much at heart, that they “sold their possessions and goods, and parted them to all men as every man had need.” The glory of a Divine Saviour shone down upon them— their souls rejoiced in his love. In their eagerness to lay hold of treasures in heaven they let go treasure on earth. Jesus had made them rich for eternity, and it seemed to them a small thing to impoverish themselves, for a little, for his sake. There does not seem to be much of this spirit now. Many give, but how few impoverish themselves for the sake of Jesus. How few give after the fashion of the Normandy fishermen Oh if our dear readers would try a day's fishing and some self-denial, there would be more for Christ and they would be no losers, for He “is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.”—2 Cor. ix. 8.
ld Id Wol. I.
If the Churches of Christ felt the power of those words, “It is more blessed to give than to receive” (Acts xx. 35), then “giving” would become the rule of the many, and “grudging” would be put to shame. At present it is otherwise. Among the professed followers of Jesus it is the “few "who give willingly, counting it a privilege to bring their offerings to the treasury of the Lord.—The “many ” act as if giving to Christ was a privilege they did not care for.
The face brightens when friendship places a gift in the hand, for the heart is touched by that love which this gift reveals. Now the Scripture saith, “It is more blessed to give than to receive.” And if receiving for self be pleasant, truly giving for Christ should be sweeter, for self is so unworthy, and at times, the sense of unworthiness is so keenly felt, that a Christian man is burdened beneath the kindness of a gift; but Christ is ever so glorious, ever so precious, that His people should count it more pleasant to give for Him than to receive for themselves. In heaven nothing is thought too precious for Christ to receive. “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” (Rev. v. 12.)
And if one so glorious shed His blood just to open up that bright heaven to the chief of sinners—if, at such a price, He purchased life with God for us, where shall we find an offering rich enough to cast at His feet? That offering is near. The eye of Jesus rests upon it. The love of Jesus claims it. “Son, give me thine heart.”
Only yield that heart, and then giving to Christ will be enjoyed. Let the Lord Christ reign within, and then warm hearts will grow yet warmer, and those tumultuous doubts which come rolling in from the future, and fill the soul with trembling, even while devising liberal things for the cause of Jesus, will calm down before the presence and the voice of Him who says, “Peace, be still.”
Every man knows his own sins, and also what grace he has resisted. But to those of others and the circumstances under which they were committed, he is a stranger: he is therefore to look upon himself as the greatest sinner that he knows of.--Dr. Johnson.
ANTIDOTE TO ARMINIANISM.”
CHRISTIAN BRETHREN,-Many of you have observed, that it is frequently said by those who are generally called Arminians, “that they preach free grace unto all, but the Calvinists preach free grace only to a few.” They evidently wish their hearers to believe that the doctrine of Arminians affords greater hope of salvation to sinners in general than the doctrine of Calvinists does. I desire you will impartially consider whether this be not a misrepresentation of the matter. I will take the liberty of appealing to such as have had the most frequent opportunities of attending the preaching of Calvinists, whether their doctrine in general tends, in the least, to discourage penitent sinners, who are convinced of their lost and ruined state, to come to Jesus Christ for life and salvation ? Do they not most earnestly and affectionately invite sinners of every description to come? Do they not persuade them, and reason, and expostulate with them, and so endeavour to compel them to come? Do they not show, according to the Word, that God does not reject any that are willing to receive the salvation that is in Christ Jesus? They preach the Gospel unto men in general not as elect, but as guilty and perishing sinners; and entreat them, in Christ's stead, to be reconciled to God. Therefore, the doctrine of Calvinists affords the most satisfactory hope of salvation unto all who are willing to accept of it in God's way. How, then, does the doctrine of Arminians afford greater hope 2 Does it afford hope to such as continue impenitent, and unwilling to accept of the glorious salvation which is in Jesus Christ? Certainly not. Then, I ask again, How does the Arminian system afford greater hope of salvation to sinners in general than that of Calvinists? But I desire you will consider, whether the doctrine of Calvinists does not afford greater hope of salvation to sinners in general than the opposite doctrine ! ... All the hope which that doctrine affords depends upon the supposed strength of the sinner to come to Christ; for they will not allow that God bestows distinguishing grace upon any one more than
* Reprinted from an old Welsh tract, by the Rev. T. Roberts, of Llanbrynmair.
another. If they were to allow this, they would allow what would amount to as much as Calvinists understand by election. And, indeed, the hope that depends on the strength of the sinner to come to Jesus, before he is created anew and born of God, is but a very weak one; for “man is dead in trespasses and sins,” (Eph. ii. 1.), “He is in darkness,” (Eph. v. 8.) . His “carnal mind is enmity against God,” (Rom. viii. 7.) Yea, his enmity is such, that he “cannot come to Jesus, except the Father draw him,” (John vi. 44.) Therefore this doctrine does not afford the least hope unto any sinner who believes his state to be such as it is represented in the Word of God. But, according to the doctrine of Calvinists, myriads of the fallen race of Adam have been given to Jesus Christ, and these shall all certainly come to him, and have everlasting life. “He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand: he shall see of the travail of his soul, and shall be satisfied.” (Isa. liii. 10, 11.) In a word, the doctrines of Arminians and Calvinists agree in showing, that God will certainly receive every returnin sinner; and that “every one who .# receiveth, and he who seeketh findeth, and to him that knocketh it shall be opened.” But the doctrine of Arminians does not afford the least certainty that any one will come to ask, to seek, or to knock; while the doctrine of Calvinists affords the greatest certainty—a certainty founded upon the faithfulness and promise of the unchanging God—that “a people, numerous as the morning dew, shall be made willing in the day of his power.” (Ps. cx. 3.) Therefore judge ye whether the doctrine of Arminians or Calvinists affords the greatest hope of salvation to sinners in general. With regard to the doctrine of election, I desire you will attend more to the testimony of God upon it, than merely to the assertions of men. The testimony of God is this: “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.” (Rom. viii. 29, 30.) “According as he hath chosen us in Him before the founda