Lord Jesus Christ, when time shall be no more; and of this there will be no danger of his being deprived for ever. Let us ask ourselves then, my friends, in conclusion, what is our character? Are we living under the influence of divine grace? Do we "know the grace of God in truth?" Are we justified before God by faith in the righteousness of Jesus Christ our Redeemer ? Do we walk humbly with our God, having intercourse with him in the spirit of our minds continually, and having the desires of our souls to his name and to the remem. brance of him? Are we "the children of God by faith in Christ Jesus, and heirs of God," who are looking forward with "a good hope through grace" to the heavenly inheritance of the saints in glory? Are our hopes then surely fixed where true joys are to be found? Is "the hope which is laid up in heaven, whereof we have heard in the word of the truth of the gospel," that which we posHave we this good hope through grace, which maketh not ashamed? Is eternal life that to which we are looking forward in hope, as "the gift of God through Jesus Christ our Lord" to his believing people? If such be our character, if "the Lord Jesus Christ be our hope," we may be assured that we shall not be disappointed of our hope; but that, after having loved and served the God of all grace, our heavenly Father, in this world, we shall be admitted to see him as he is in his eternal kingdom and glory, when "to him that loved us and washed us from our sins in his own blood, and hath us kings and priests to God and his Father, we shall give glory and dominion for ever and ever. sess? Amen. THE CHURCH AND THE WORLD. BY THE AUTHOR OF "TALES OF THE MARTYRS." No. XI. ZEAL. As might naturally be expected, the world is totally opposed to zeal in religion. A man may devote his best energies to any merely secular matter; he may enter very warmly into the cause of the party or political interest he may have espoused-the world will encourage him to make the sacred name of religion a watchword for that party or interest; but a deep and heartfelt zeal for pure vital religion as revealed to us in the holy scriptures, independent of all temporal and extraneous circumstances, is too thoroughly the spirit of the church to find any countenance from the world. True zeal as born of the church, and that which emanates from the world, may indeed ofttimes work together; but, when most nearly allied in action, they are in principle totally distinct. When Jehu met with Jehonadab, the son of Rechab, "He gave him his hand; and he took him up to him unto the chariot. And he said, Come with me, and see my zeal for the Lord" (2 Kings x. 15, 16). And he called together the worshippers of Baal, and slew them, and brake down the image and the house of Baal; yet immediately after we are told that "Jehu took no heed to walk in the law of the Lord God of the sins of Jeroboam, which made Israel to sin" (31). Israel with all his heart: for he departed not from Of this kind is the zeal of the world when it appears ranged on the side of God, and in league with his faithful servants: it is a zeal of party, of opposition, of ambition, used by God as an instrument in executing his will, yet showing its insincerity, showing that it is in reality a zeal for self rather than for the Lord, by cleaving, like Jehu, to the idols which favour its own purposes, although equally abhorrent in the in his name, to destroy. The zeal inculcated by the sight of God with those it may have been so zealous, church is a zeal working inwardly as well as without, commencing its labour upon the soul in which it dwells: it is a zeal for the attainment as well as the diffusion of religion-an earnest striving to be holy, zcal of the church is a quiet zeal; her prayer is that she may serve her Lord in all godly quietness. The zeal of the church is an ever-growing zeal. There is be liable to mistake for true zeal: but this property a natural warmth of disposition we may sometimes of the genuine principle is an unfailing test. former, excited by some outward circumstance-some change in our own selves-by one of the numberless events by which God daily calls us unto himself, will, if it be merely natural disposition, flame for a little while, and then gradually die away: true zeal, whether there may indeed be a spark existing amid these embers, or whether it may have risen imperceptibly steadily and continually progressive; leading us each we know not how, is, like every other Christian grace, year that we live to seek the glory of God with more diligence and singleness of heart, until every talent committed to our trust, our whole time and property, as well as a desire that others should be so too. The The our influence and abilities, all that we are, all that we have, are devoted to him. The cominent made by our divine Master upon the offering of the poor widow is constantly brought forward to show how small a tribute he is willing to accept; does it not still more forcibly tell us how much he requires? "And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in than all they which have cast into the treasury: for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living" (Mark xii. 41-44). "All that she had, even all her living." It was this that drew the commendation of the Redeemer-this that made the lowly offering so acceptable to God: there was nothing withheld, nothing kept back: it was a striking and practical lesson to those around, and to those who shall succeed to the end of the world, that his disciples must call nothing their own; that the time occupied by the necessary avocations of earth, as well as that dedicated to his immediate service, the property spent upon themselves and families, as well as that laid out upon the church and the poor, their influence and abilities, whatever may be their secular direction, must be all sanctified by being offered to God; must be as thoroughly devoted to him, used with the same spirit of obedience, of reference to and of reliance upon him, in the former case as in the latter. "Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God" (1 Cor. x. 31). From this total dedication of all we have and are to God, none are exempt. We are all, perhaps, too much in the habit of satisfying ourselves with the idea of what we would do had we greater opportunities, instead of making the best use of those we already possess. If we had the talent of such a person, the fortune of another, the power, mayhap, of a third, we think it would be a more worthy offering to God, a more beneficial one for man; but this is "deceiving our own selves." The individual, who will not devote his all to the Lord when it is little, would be no more likely to do it if he had great possessions; and even if we allow ourselves to imagine that it would be so, that we, who are supine and trifling now that our means are small, should become diligent labourers were they enlarged, this speaks little for our sincerity: it gives little evidence of humble love and unreserved obedience to God; and looks rather as if we were speculating upon the opinions of men, upon what they would think of our exertions. Where is the deep sense of our own utter worthlessness; where our "lively faith in God's mercy through Christ," and Christ alone, when we begin to calculate the value of what we bring? as though the most costly and least imperfect sacrifice of man could ever, of itself, be a meet offering for him in whose sight the heavens are not clean, nor the stars pure, and who charged his angels with folly (see Job iv. 18; xv. 15; xxv. 5). There may be a show of humility, but it is in reality pride the proud heart of unbelief, which leads the possessor of the one talent to bury it in the earth; to pass the time of his probation in murmuring, fear, and labour that profiteth nothing, instead of meekly and cheerfully endeavouring to turn it to the best account in his Master's service, fully persuaded that he has indeed committed "unto every man according to his several ability" (Matt. xxv. 15). This parable of the talents, and what is related of the poor widow, throw much light upon each other. From the latter we learn that the unreserved devotion of all they have to God's service by those who have least to bring, is more acceptable before him than the largest occasional offerings of those who keep back a part as their own; that it is in fact "more" to him who wants no help of any, and therefore can, with an impartiality unattainable by us who do want it, estimate the return according "to that a man hath." The former teaches us that the same unerring justice which valued the two mites of the widow above the munificent contributions of the rich-because theirs was but a fragment broken off from their abundance, hers was all that she had-will admit no excuse for the per version or neglect of one talent: the possessor of one will not be expected to gain an additional five or ten, like those who have that number to trade with; but he will be expected to gain in proportion-to exert the same industry and zeal which is equally required whether we are entrusted with ten, or five, or with but one talent. True zeal, as taught by the church, consists in an earnest desire to devote unto God "ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto him." Our souls by continual endeavours after, by fervent prayer and an habitual hunger and thirst for, those graces which by his Holy Spirit he bestows upon all who humbly receive the faith as it is in Jesus. Our bodies, and every faculty of our minds, by a constant striving to walk worthy of that * Here you see how happy this man made himself, by not acting wholly according to his Lord's will. It was, according to his own account, a happiness of murmuring and discontent: "I knew thee," says he, "that thou art an hard man." It was a happiness of fears and apprehensions: "I was," says he, "afraid." It was a happiness of vain labours and fruitless travels: "I went," says he, "and hid thy talent;" and, after having been awhile the sport of foolish passions, tormenting fears, and fruitless labours, he is rewarded with darkness, eternal weeping, and gnashing of teeth.-Law's Serious Call to a Devout and Holy Life, ch. xi. p. 167. faith; not slothful in the great business of a Chris tian, to "show forth the praises of him who hath called us out of darkness into his marvellous light” (1 Pet. ii. 9), but "fervent in spirit, serving the Lord” (Rom. xii. 11). As we learn from the prayers of the church what we are to desire and ever strive to attain in our own souls-as repentance and contrition (col. for Ash Wednesday); knowledge of the truth (p. of St. Chrysostom); a firm and unwavering faith, held in the unity of the Spirit, in the bond of peace, and in righteousness of life (col. for all conditions of men); humility (col. for Sunday before Easter); charity (col. for Quinquagesima Sunday); and all other gifts of the Holy Spirit (col. for St. Barnabas); every prayer leading us to a full and simple reliance upon the alone merits of our Saviour, by being offered in his name: so we may learn from the same source how we are to devote our bodies and every faculty of our minds to the service of God. It is manifest that, whatever good we pray for, that we are bound to the utmost of our ability to promote; whatever evil we deprecate, that we are to a like extent to discourage; that whomever we pray for they have a right to expect from us conduct agreeing with our prayers. The duties involved in this last have been referred to in former papers: those of the first mentioned will lead us to contemplate the Christian character in a different light from what we have hitherto done, namely, in the effect which its influence and example may have upon others. As charity teaches us to unite our brethren with ourselves when we pray for all good things, and implore to be delivered from all evil; as justice obliges us to appropriate the surplus of our income to supply their spiritual and temporal wants, so zeal will lead us to use every personal exertion and all our influence, whether it be great or little, for the attainment of the same ends. This personal exertion will be habitual as the principle which governs it. There are few who have it in their power to do what men would consider some "great thing" in the cause of religion; there are still fewer, there are none, who may not glorify God by those constant exertions which, like their example, will be powerful from their steady perseverance rather than from any striking conduct upon particular occasions. True zeal will be ever ready to stand forward when any unusual sacrifice or exertion is required; but it will prove that it is true zeal, and not the mere ebullition of warm or excited feelings, by a "patient continuance in well doing" in the daily path of life. We are in constant danger of overlooking this. The souls of men are reckoned by thousands and tens of thousands, till, in contemplating their overwhelming magnitude, we are tempted to forget the incalculable value of the "few" over whom we may possess some influence. Generally speaking, except our prayers, money is all we can give towards reclaiming the former: it is for the latter that we inust labour. Is there no way in which we may make ourselves useful in the parish where we dwell? Are there no children who want instruction, and amongst whom our personal exertions may be more valuable than any merely pecuniary aid? Have we not families or servants or dependents, for whose knowledge of the faith we are-as the church teaches us by the rubric at the end of the catechism-in so great a degree responsible? If we have opportunities akin to these in our own homes and in our own sphere, let us not imagine that our zeal is not called forth; it is in these continual and, as they are considered, minor duties, that the quiet, noiseless zeal of the church finds its best exercise; it is in the discharge of these that it will grow, not only stronger, but purer-not only better prepared by that increasing strength for greater occasions, but also more willing, in the purity of its devotion to God, to be debarred from all exer tion, if he in his good pleasure shall see it right to take the power away. The indirect influence, which a private Christian may exert for the glory of God, is to be obtained and exerted by unwearied kindness to all, by a constant readiness to succour all who are in want, united to that decided line of conduct which tells, in language the most ignorant and careless can understand, that we do indeed belong to the church. In addition to the influence which various circumstances concur to give, more or less, to nearly every individual, there is the power of example which belongs to all. The lowest in station, the poorest, the youngest, have some upon whom their example is continually operating for good or for evil. To be convinced of this, we need only notice the effect of one decided character amongst children, upon a whole school, or class, or family. This effect, although more obvious, is but an epitome of that which one decided character has amongst men. A word or a movement will often sway the minds of a whole assembly; will calm a mob, or excite it to desperation. In something the same manner, but imperceptibly, the example of an individual of really fixed principle will operate upon those around. Perhaps the largest class of professing Christians is composed of those who vacillate, as it were, between the church and the world; who shew to Christianity in general a sufficient deference to retain the name of belonging to the church, yet not enough to draw the opposition of the world. This class includes all shades and degrees of character, from the individual standing upon the very verge of practical infidelity to him who is not far from the kingdom of God. The latter are often kept in that doubtful state of "not far," from a deficiency in moral courage; they perceive the necessity of a stricter conformity to the spirit of the church of which they are members than is generally aimed at, yet shrink from the nonconformity to the world which acting upon this principle would involve. With persons of this description no merely human means are likely to prove so effectual as the example of one who, in their own rank of life, with no greater outward advantages than themselves to carry him through, may be seen quietly, yet firmly, as not being ashamed to confess his Saviour before men, walking in the communion of the church, in constant attendance upon her ordinances, in obedience to her rules, and-as far as the grace of God he earnestly desires is given him for the destruction of indwelling sin-in the uniform practice of all she teaches, and avoidance of all she condemns. If not thus ranged on the side of the church, we must be acting for the world. How often do we hear it said of the careless and irreligious, because their carelessness extends to their worldly affairs, and they have a natural easiness of temper, that they are no one's enemies but their own? No one's? Are they not then the enemies of God who refuse to hearken, even while he beseeches them to be reconciled to him? Are they not the enemies of that blessed Redeemer who died to obtain the salvation they thus wilfully reject-of that Holy Spirit who is constantly striving with their perverseness and grieved by their iniquities? Are they not the enemies of souls who thus throw all their influence and example on the side of the great adversary of man as well as God? Nay, the very best of the vacillating characters of which we have spoken do harm; so truly is fulfilled the saying "He that gathereth not with me, scattereth abroad” (Matt. xii. | 30). Not in the same degree as the openly irreliligious and wicked; for these not only encourage others to the same irreligion and wickedness, but render the former satisfied with themselves, by giving scope for comparison to their own advantage. But still they do harm; they lower the tone of Christianity; they substitute an indolent and compromising sort of religion for that living, growing principle which will gradually absorb every feeling into one sole desire for the glory of God, which is the religion of the bible and the prayer-book. And who can say, by so doing, how much harm only one may have wrought-how many he may have misled-how inany he may have confirmed in error? It is a fearful responsibility. None can know half the amount of sin that, for the effect his conduct has had upon others, is recorded against him, any more than he can calculate the extent to which God may have vouchsafed to make him an instrument of good in his service. Even the hour of death will but partially disclose it; for is there not reason to believe that the influence and example of but a private individual is still acting for God or for Satan-for the church or for the world-long after his name is forgotten on the earth? At the last great day of account-the final, the awful close-when every hidden thing shall be brought to light, then, and not till then, will the work of every individual be known. "Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified." True zeal will lead its possessor, in striving both for the attainment and the extension of holiness, to look solely unto God, as well in an habitual forgetfulness of self, as in a freedom from an undue regard to the opinions of men. Christians seem too generally as if they were afraid they should refrain from, or do more than is absolutely necessary; as if they were continually calculating how far they may go without actual sin-how little labour will be enough to save them from the condemnation of having wholly buried their talents. Unworthy this-how unworthy the Master we serve! Should not the language of our hearts and lives rather be-"What reward shall I give unto the Lord, for all the benefits that he hath done unto me?" Should we not shrink from anything, however innocent in itself, which has a tendency to foster a sinful disposition in our souls; and as eagerly seek whatever we may find conducive to the growth of holiness? Should we not, instead of asking how little labour will suffice, be rather continually inquiring how much God will permit us to do? remembering always-let our station be what it may, and showing by our daily conduct in the culture of holiness within our own souls, and in our endeavours for its extension in our households, our parishes, wherever our influence may extend, that we are indeed members of the church and not of the world; remembering always that the divine Head of that church "gave himself for us," not only "that he might redeem us from all iniquity," but also that he might "purify unto himself a peculiar people, zealous of good works" (Titus ii. 14)? Poetry. SONNETS.. BY W. PRESCOTT SPARKS, Esq. (For the Church of England Magazine.) WHAT deem we of the dead? Where dwell the souls Its pierceless gloom o'er all that they have known, Of things that once their heart of hearts could move? O, think it not! The very air is pressed With weight of unseen wings-invisible eyes Watch o'er our walk, our labour, and our rest, And tend us with continual ministries: Our solitude is populous with a host Of spirits, in holy striving which shall bless us most. In loving union and close sympathy; 'Mid ceaseless yearnings for those dear ties riven By death's unpitying hand, we bless the cross, And feel that we are gainers by our loss. Even now such power unto my soul is given Sweetly to cheer me with a light divine. O, dear departed ones! from sight removed, But not from close communion, ye are mineI love ye still, as I have ever loved. Thou, my gone sister, and two more with thee, Thy chosen helpmates now, to guard and comfort me. HYMN ON DEATH. BY MRS. ABDY. (For the Church of England Magazine.) Their tears around my quiet bed? How shall I die? shall death's harsh yoke Or shall my fainting frame sustain Slowly and sadly day by day? When shall I die? Shall death's stern call Miscellaneous. THE LATE REV. THOMAS ROBINSON, VICAR OF ST. MARY'S, LEICESTER.-The following account of Mr. Robinson's first convert, is extracted from a letter by his widow to a friend :-"As far as I can depend on my memory, the following are the remarkable circumstances related by my dear Mr. Robinson, of a young woman whom he attended, in the Isle of Ely, shortly after entering holy orders. And this child of God, he always called the first-fruits of his ministry. He was requested to visit a poor ignorant young woman, who was confined to her bed by rheumatism, and was such a martyr to it, that her limbs were entirely contracted, and her state of suffering very severe. She was very illiterate, not even being able to read; and so ignorant of spiritual things, that, if she knew there was a God, it was the extent of her knowledge; for, I think he said, she was unconscious she had a soul. He began with the plainest truths, convinced her she was a sinner, and pointed to the Saviour. She imbibed these instructions as children do their milk, and was as much nourished by them; for her progress was astonishing. In a few months she became an established Christian, and discovered an acuteness of natural understanding which before he had given her no credit for possessing. But her knowledge of divine things appeared miraculous— the master almost became the scholar, and his visits to her were some of his richest cordials. After attending her many months, her end drew nigh; and, on his calling on her one morning, he found her surrounded by her neighbours and family, apparently in a state of insensibility. He said to her,' Mary, you are going to glory; but, before you go, have you not one word to say in behalf of that Saviour who has done so much for you? Tell them what a Saviour you have found!' She opened her eyes and said, 'Raise me, and I will try to say a few words.' When, being supported by pillows, she began with an account of her own ignorance when her beloved pastor visited her-related her gradual improvement in divine truths, her present establishment in them, and happy experience. With an eloquence almost supernatural, she spoke of the teachings of the Holy Spirit, by which she was rooted and grounded in the faith of Jesus; and then expatiated on his mercy, love, and truth, with a glow of gratitude and sublimity of expression which astonished her hearers; beseeching them to fall low at the foot of the cross, as poor helldeserving sinners, and they would be sure to find mercy, as she had done. Being exhausted with speaking (for, if I remember rightly, she had spoken near an hour), she was some time silent, when, looking beyond the bed, as if she saw something which entranced her, she said, with a celestial smile, turning to her sister-I shall not be long-do not you see them, sister?' Then, stretching out her arms, she fixed her eyes again on the same part of the room, and cried out, Will you not wait for me? O, stay, I am coming.' When immediately she fell back on her sister's bosom, and expired. This is a faithful narrative in substance (though not given exactly in his words) of what I have often heard my beloved husband repeat with high delight; and he always considered the case of this young woman given him, as an encouragement on his first entrance into the ministry. She had always been, I believe, what is called a harmless character; but, after light had broken in upon her dark mind, she became an example of patience under the most acute and protracted sufferings, as well as of every other Christian virtue.” -Cottager's Monthly Magazine. London Published by JAMES BURNS, 17 Portman Street, Portman Square: W. EDWARDS, 12 Ave Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country. PRINTE RY JOSEPH ROGERSON, 24 NORFOLK STREET, STRAND. LONDON. |