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The State of the World in the Age of Noah. THE religious character of Noah will appear to shine with additional lustre, when we reflect upon the corrupt state of the world at the time in which he lived. Virtue is always lovely and noble: but it never appears to so great advantage, as when surrounded with increasing difficulties, and exposed to powerful temptations. In the case of Noah, these were as numerous, and as mighty, as the depravity of man could make them. Men had exceedingly multiplied upon the earth, and they had increased in wickedness in full proportion to their number. Iniquity had now arrived at its utmost enormity, and loudly called for some terrible manifestation of the Divine indignation.

Long before the birth of Noah, the marriages of the apostate sous of Seth, with the fair, but profane daughters of the Cainites, had produced a race of men, giants in bodily stature, and monsters in works of evil. But in the time of this patriarch, the earth was wholly erspread with corruption; every kind of violence prevailed, and virtuous principles seemed eradicated from the hearts of the whole human race. The sacred historian says, "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man upon the earth, and it grieved him at his heart." Gen. vi, 5, 6. The age advanced; and it is added, "The earth also was corrupt before God, and the earth was full of violence. And God looked upon the earth, and behold it was corrupt; for all flesh had corrupted his way upon the earth." Ver. 11, 12.

Here we learn, from the testimony of God himself, that the principles of the antediluvians were utterly depraved their crimes had become so enormous, that it seemed to no purpose to afford them religious instruction. External reproofs were useless, and internal checks of conscience were scarcely ever felt.

'Self-polluted, lost, debased,
Every noble trait defaced,

To rapine, lust, and murder given,
Denying God! defying heaven!
Spoilers of the shrine and hearth,

Behold the impious sons of earth!"

And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years." Gen. vi, 3. The wickedness of men having become irremediable, the awful period was hastened, when the evil nature of sin should be made manifest in the sight of all intelligent beings, by its dreadful consequences upon the earth, and upon all its living inhabitants. In the counsels of heaven their total destruction was determined. "The end of all flesh," says God, "is come before me. I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air." Gen. vi, 7.

These expressions indicate the righteous displeasure of the LORD against sin and sinners: sin is unspeakably offensive to his holiness, and his justice requires that he should punish transgressors. His awful threatenings and his executed vengeance should serve as au effectual lesson to us, that with true humility of heart we may prize that propitiation, through which God can be "just, and the justifier of him that believeth in Jesus." Rom. iii, 26. May all our young readers reflect upon the threatened indignation of a righteous God, and "flee youthful lusts, following after righteousness, and lay hold on eternal life in Christ Jesus." (To be continued.)

Letters to a Mother, upon Education.

The extent to which Education should be carried. Dear Madam,

We are now arrived, if I mistake not, at a point in our correspondence, which must be decided before proceeding further; namely, the extent to which education should be conducted.


It will not be imagined, I presume, that every body is under the necessity of becoming thoroughly acquainted with every thing. Neither do I fear that you are one of those persons who inconsiderately and ignorantly say, "Learn every thing within your reach, for you do not know what you may need before you go out of the world." This maxim proceeds upon an equal measure of wisdom with that other relating to housewifery,Buy every thing that is offered you for sale, that when you need any thing you may not have to go and purchase it." You will, I doubt not, admit with me, that life is too short, the cares of subsistence too numerous, and the human faculties too imperfect, to admit of time and attention being bestowed upon acquirements, which there is no present likelihood will ever become useful. Nor do I much doubt your acquiescence in another maxim, which is, that genuine excellence can only be obtained by giving our entire, or at least our chief attention, to one particular pursuit or subject of study. The justice of these principles will, I believe, be intuitively perceived by every person possessed of a sound understanding. They also furnish us with a few desirable rules for the conduct of education in general.

The first of these is, that the kind and degree of education given to any individual, ought to be regulated by the profession, art, or trade, to which he is to be ex pected to devote his time during the remainder of his life.


The question is, what is likely to be really of service to your son as a member of society? — what is he likely to need? You will reply, that before you could answer this inquiry, you would require to know to what particular art or trade or profession he may be devoted for the rest of his life, when he shall come to act his part in the great concerns of human life.

I hope in my next Letter to offer you some observations upon the choice of a profession; but my observations at present being of a general nature, will equally apply to him in any art or trade or profession which he may select.

In the first place, it appears plain to me, that the parent should never attempt to communicate to his son an education, which either as to the length of time or the sum of money it may require, may tend in any ma terial degree to shorten the comforts of his own home, or to diminish the advantages of his other children. Yet how often do you hear inconsiderate parents declare, that their son, or their daughter, naming some particular child, shall at all events be a scholar, shall have a first-rate education. Accordingly this child is sent to a school, the terms of which distress the parent to comply with, and by the consternation and anxiety they occasion him, diffuse a cloud during several years over the domestic circle. The lad, in the mean time, is often sent to a school where he mingles with boys whose imanners and habits make him feel his inferiority: to them he becomes a sycophant, or is neglected and despised by thein, or when he returns home finds the manners of his own household very different from those of his companions; whence he learns to be disgusted with it, and alienated from it; and not unfrequently the ignorant parent, upon the first domestic storm, will

vent his displeasure upon the unfortunate lad, by telling him what amazing sacrifices he has made and is making to continue his education. Then, in the pride and tyranny of his heart, he will expatiate upon the extent of gratitude his son ought to evince, and the implicit and zealous obedience which he ought to render. Unhappy parent! your grey hairs ought to be the crown of wisdom; your experience of the world and of your own heart should long ago have led you to discover the pride and vanity of your own self-will, or your own thoughtlessness, which, rather than any peculiar wish for the welfare of your child, prompted you to engage in the ruinous scheme of sending him to a school so expensive. Blame not your child, blame yourself; and learn, if you can, that in this as in every other instance of human life, the reason why your plans are attended with inconvenience, is because they were not laid and conducted in reason and forethought.

Another rule which appears to me of invaluable importance is, that the course of education should be conducted scrupulously with a view to his future profession.

I have already intimated my intention of offering you some remarks respecting this topic in a future Letter; but I may now say, that in this respect many parents are ill advised in their system. Thus the son who is to be a farmer must learn book-keeping; or though he is to be a linendraper, he must learn Latin, and even begin Greek also. They would also deem it a matter of regret, and even a cause of shame, if he came away from school without some knowledge of French. If they have a girl at school, the father and mother, who are daily occupied in the farm, would think it a grievous neglect if she did not learn music and drawing. In a short time the lad comes home from school, with a deficient knowledge of the things he ought to be acquainted with, and a still more defective knowledge of the useless things he has been attending to. He writes a worse hand than he would have done, he is less advanced and expert in arithmetic than he would have been, had it not been for the wretched and worthless commencement of Latin, into which he has been whipped. He has learnt a few rules, which he does not understand; he has been crammed with the knowledge of a few pages of some inferior Latin author. He can, however, confound his parents with admiration. Their vanity is gratified, though their money is squandered, and his time wasted.

Through the doses of adulation they administer to him, he may perchance actually think himself a scholar, and spurn the degrading pursuits of trade. Hence he will sigh over the ledger in remembrance of poetry, and perhaps fancy himself another Henry Kirke White, a genius obscured by the hard fortune of being condemned to earn his daily bread by a mechanical employment. Let but this notion gain possession of him, and he will become discontented, unhappy, idle, unsuccessful, and perhaps dissolute.

Should he, however, have sufficient strength of moral constitution to withstand the praises of ignorant parents, he will find that all the Latin lessons, which cost him so many hours intense study, so many tears, and so many floggings, are absolutely worse than useless. He forgets them all as soon as he can; and within a twelvemonth the linendraper's apprentice retains no recollection of his classical acquirements. The same may be said of his acquirements in the French language. The time, the money, were equally thrown away which were spent for the acquirement of a few sounds, which certainly never were heard in France, and never would be understood by any human being in all the Gallic dominions. How much better had it been, if this lad, whose future destination the parent could easily have

foreseen, had been made thoroughly acquainted with those qualifications which he would assuredly need.

The specimen selected is certainly from one particular class of life, but the principle of these remarks will hold good with regard to every other. There is as much propriety, that is to say, impropriety, in the case of a boy whose talents, station, parents, or means, entitle him to look forward to become a member of a learned profession, learning to plough or sow, or keep sheep, as there is for a lad who is to be a driver of oxen, or a measurer of cloth, to learn heraldry, or chemistry, or geology, or the Latin language, or any other branch of knowledge which his circumstances will not allow him to learn perfectly, and which would be useless, or rather an incumbrance to himself, if they did. In all this, however, we may see the necessity of strong good sense on the part of the parent. To such persons the communication of useless knowledge to their offspring, that is, of knowledge which they are not likely hereafter to need, will seem as absurd a proposal as to load a man, who is about to run a race, with needless garments and ornaments.

I am, dear Madam, yours, &c.

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What does God do for us? - God loves us. What has that love led God to do for us? It led him to pity us, and to open to us a way by which we may escape from that destruction and misery into which sin has brought us.

How has God saved us?—He saved us by sending Jesus Christ into the world to die for us; who, by dying for us, bore the punishment of our sins, and obtained the Holy Spirit, to make us free from sin, and fit for heaven.

What return can we make to our parents for their kindness towards us? — We can do what they tell us to do, and try to please them.

What return can we make to God for his goodness towards us? We may obey God's commandinents. What are God's commandments? - Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself.

What is the meaning of God's being in heaven? - It means that God is able to do all things, that he knows all things, that he rules over all things, and that he is surrounded by angels who do what he tells them to do.. Is God in heaven now?—Yes.

Is God on earth now? Yes.

Can God be in two places at the same time? Yes, God is everywhere at the same time.

If then God is so great and glorious, that he can do all things, and see all things, and that he knows all things, when we pray to him, in what manner ought we to pray? And how ought we to behave ourselves, whether we are at his house, or at play, or at work, or whatever we are doing?-When we offer to God our prayers, or are at his house, we ought to be very serious, and to

think about what we are doing; and when we are at play, we should never say wicked words, or do wicked things, because God has told us not to do so.

Will God be angry with you, if you say wicked words, and do wicked things? Yes.

How do you know that he will be angry? - Because it is said that "God is angry with the wicked every day." What has he said respecting future punishment? "The wicked shall be turned into hell, and all the people that forget God."

Teacher. Then how careful we ought always to be, to do what God tells us to do, and never to do what he tells us not to do. We ought never to forget that God sees us, whether we are in his house, or at play, or walking in the fields: we ought never to forget that God sees us, or forget his commandments, because he is so kind to us, has done so much for us, sent his Son to die for us, and is willing when we die, if we pray to him, to take away our sins and to take us to heaven; but he has told us, that he will turn into hell, into everlasting misery, the wicked, all those who forget God's commandments, and that he always sees them.


C. R. A.

(Continued from p. 207.)

BABYLON, the capital of Chaldea, built by Nimrod, in the place where the tower of Babel was begun. BabyJon being the capital of Nimrod's empire, its antiquity is not to be questioned; and indeed profane authors themselves, who know nothing of the Scriptures, make the son of Belus, whom they will have to be the founder of Babylon, to have lived two thousand years before Semiramis. Marsham brings down the foundation of this city so late as the time of Nabonassar; but the opinion most generally followed, and best grounded, is, that Nimrod founded it, Belus enlarged it, and Semiramis added so many great works and otherwise adorned it, that she might not improperly be called the foundress of it: but Nebuchadnezzar was the person who put the finishing hand to it, and made it one of the great wonders of the world. Herodotus has described it nearly in the following words: "The whole city," says he, "which stood on a large plain, consisted properly of two parts, which were divided by the river Euphrates. The walls were every way prodigious they were in thickness 87 feet, in height 350, and in compass 480 furlongs. These walls were drawn round the city in form of an exact square; they were surrounded on the outside with a vast ditch full of water, and lined with bricks on both sides. In every side of this great square were twenty-five gates, that is, an hundred in all, which were made of solid brass; between every two gates there were three towers, and four men at the four corners, and three between each of these corners and the next gate on either side; so that the whole number of streets was 50, each fifteen miles long, whereof twenty-five went one way, and twenty-five the other, directly crossing each other at right angles; besides these there were also four half streets, which had houses only on one side, and the wall on the other these went round the four sides of the city next the walls, and were each of them 200 feet broad, and the rest about 150. By these streets thus crossing each other, the whole city was cut into 676 squares, each of which was four furlongs and a half on every side. Round these squares, on every side towards the streets, stood the houses. The space within the middle of each square was all void ground, employed for yards, gardens, and other uses. A branch of the river Euphrates run across the city from the north to the south side. On each side of the river was a quay, and a

high wall of the same thickness with those of the city. In these walls, over against every street that led to the river, were gates of brass, and from thein descents by steps to the river. The bridge was not inferior to any of the other buildings, either in beauty or magnifi cence and before it was begun to be built, they turned the course of the river Euphrates, and laid its channel dry, as well for the purpose of laying the foun. dation more conveniently, as to raise artificial banks on both sides the river, to secure the country from those annual inundations, whereby it overflowed its banks, in like manner as the Nile does in Egypt. The river being turned out of its course to facilitate these works was received into a prodigious artificial lake, dug for that purpose to the west of Babylon. The lake was fifty-two miles square, and fifty-five feet deep, according to Herodotus, seventy-five according to Megasthenes. Into this lake was the whole river turned by an artificial canal, till all the work was finished. But that the Euphrates might not overflow the city through the gates on its side, this lake, with the canal from the river, was still preserved. At the two ends of the bridge were two palaces, which had a communication with each other by a vault built under the channel of the river: the old palace, which stood on the east side of the river, was thirty furlongs in circumference; and the new palace, which stood on the other side of the river, was sixty furlongs in circumference. It was surrounded with three walls, one within another, with some considerable space between them. These walls, as also those of the other palace, were embellished with an infinite variety of sculptures, representing all kinds of animals to the life. In this last palace were the hanging gardens, so much celebrated in history: these were of a square forin, every side of which was four hundred feet long; they were carried up in the air in the manner of several large terraces, one above another, till the height equalled that of the walls of the city. The ascent was from terrace to terrace, by stairs ten feet wide; and the whole pile was sustained by vast arches raised upon other arches, one above another, and strengthened by a wall surrounding it on every side, twenty-two feet thick. On the top of these arches were laid large flat stones, sixteen feet long, and four broad: these were lined with bricks, closely cemented together with plaster, and that covered with sheets of lead, upon which lay the mould of the garden. Another of the great works of Babylon was the temple of Belus, supposed to be the tower of Babel, built there at the confusion of languages. The richness of this temple, in statues, tables, censers, cups, and other sacred vessels, all of massy gold, was immense: among other images, there was one of forty feet high, which weighed one thousand Babylonish talents of gold.”

Such were the chief works, which rendered Babylon so famous; most of which are, by profane authors, ascribed to Semiramis. From the Assyrians this great and noble city came into the hands of the Persians, and from them into the hands of the Macedonians; and here it was that Alexander the Great died. But not long after his death the city began to decline apace, by the building of Seleucia, about forty miles above it, by Seleucus Nicanor, who is said to have erected this city in hatred to the Babylonians, and to have drawn out of Babylon five hundred thousand persons to people it; so that the ancient city was in the time of Curtius the historian lessened one-fourth part; in the time of Pliny, reduced to desolation; in the days of St. Jerome, turned into parks, wherein the kings of Persia were accustomed to hunt; and, according to the relation of some late travellers, only one tower remains to mark the place of this vast and splendid city. See Isa. xiii, 17. * See also No. 47 of the Christian's Penny Magazine.



He was brought up at Westminster school, and thence elected student of Christ-church, Oxford. In 1656, he became Principal of St. Mary's Hall, where he was tutor to Mr. West, and many more divines of the church of England, as well as of other eminent scholars, particularly of the great Mr. Locke.

At the time that the controversy was so warmly agitated respecting what is called the Neonomian doctrine, he was one of those who vigorously opposed it; and his opposition seems to have been made in the integrity of his heart, and from a firm persuasion of the truth and importance of the doctrine he espoused. Mr. Trail, who visited him upon his death-bed, desired him then to deliver his thoughts upon that subject. He answered, "With all my heart: have enough to say of that. One thing I am convinced of, that it is a foolish thing to seek for the justification of a sinner without satisfaction to the justice of God, which nothing can make but the righteousness of Christ imputed to him." Mr. Trail then asked him if he had no kind of repenting for having given occasion for the contention there had been about this doctrine. "Repenting! No, I repent I have been no more vigorous in defending those truths in the confidence whereof I die. If I desire to live, it is that I may be more serviceable to Christ in defending his name in the pulpit. But he can defend his truths when his poor creatures are laid in the dust." Mr. Trail then said, "We desire, Sir, to know the peace and comfort you have from these truths, as to your eternal state." He replied, "They are my only ground of comfort. Death would be terrible indeed, if it were not for the comfortable assurance faith gives me of eternal life in Christ, and of the abundant flowing in of that life: not what I bring to Christ, but derive from Christ; having received some beginning of it, which I see springing up to eternal life."

The frame of his mind with regard to his approaching end, was the most happy imaginable, which he expressed to several persons at different times, in such words as these. "I wait for a peaceable dismission. I long to see his salvation. I would not live always. I long to be with Christ. It is a pleasant thing to die: but God's time is my time; my work is done when His is." To one who visited him a little before his death, he said, "You are come to hear my last dying groans; but know, when you hear them, it is the sweetest breath I ever drew since I knew Christ. I have a promise I shall be for ever with the Lord. I long to be released; but not my will, but thine be done. I long for death, as a weary traveller doth for rest. Nothing troubles me but life, and nothing will relieve me but death; but Jet God do what he will with me; all he does is best." Upon a friend saying, "You seem to be sleepy, Sir;" he replied, "I shall sleep quickly, and awake in everlasting day. Ere long, my days and nights will be all


The apprehension that faith gives me of a better life is my consolation. As for my going, God can make it no loss to you. He can set on and take off his workmen as he pleases."

There having been a public meeting for prayer on his account, he said to Mr. Griffith, who had attended it,

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I' thank you for your prayers, but I am a subject too low for such a public solemnity; only that little corner of God's vineyard in which I laboured, should have been thus engaged." Being asked what he would have the church pray for, he answered, "Nothing for me, but a strong faith in Jesus Christ; I desire nothing

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more." His friend replying, But your life is for service;" he said, "God is the best judge of that: pray that God would glorify himself in my life or death: I submit." Having inquired what time it was, he said, "Time passeth into eternity. We live but dying lives in the body, till death is swallowed up of life. I long to be immortal."

This eminent saint entered into the joy of his Lord on Thursday, Sept. 16, 1697, in the 70th year of his age. From Lime Street, where he had resided, his remains were removed to Draper's Hall, and from thence for interment to the upper ground in Bunhill Fields.


Died, Feb. 1679, in the 80th year of his age.

IN Feb. 1679, a fever seized him, which in a few days put an end to his life. In all the violence of it, he discoursed with that strength of faith, and assurance of the love of Christ, with that holy admiration of free grace, with that joy in believing, and such thanksgivings and praises, as extremely affected all that heard him. He rejoiced in the thoughts that he was dying, and going to have a full and uninterrupted communion with God. "I am going," said he, "to the Three Persons, with whom I have had communion: they have taken me, I did not take them. I shall be changed in the twinkling of an eye: all my lusts and corruptions I shall be rid of, which I could not be here." Mentioning those great examples of faith in Heb. xi, "All these," said he, "died in faith. I could not have imagined I should ever have had such a measure of faith in this hour: no, truly I could never have imagined it. My bow abides in strength. Is Christ divided? No: I have the whole of his righteousness; I am found in him, not in my own righteousness, which is of the law, but in the righteousness which is of God, which is by faith of Jesus Christ, who loved me and gave himself for me. Christ cannot love me better than he doth; and I think I cannot love Christ better than I do. I am swallowed up in God. Now I shall be ever with the Lord." With this assurance of faith and fulness of joy, his soul left this world, and went to see and enjoy that blessed state of glory, which in a discourse on that subject he had so well described. He was interred in Bunhill Fields, where, upon a low altar tomb, there is a long Latin inscription. S. J. B*****.

ON THE EXCELLENCY OF THE SCRIPTURES. READ the Bible daily, nay, even night and day; for all arts and sciences are contained in the book of God. This one book is a library. Here you may confer with the patriarchs, prophets, apostles, and ancient saints. Here is a looking glass to show you your spots (James i, 23), and a laver to wash them off (Eph. v, 26.) See, here is a garden full of flowers: here is a casket full of jewels: here is a heaven full of stars; here is a book full of God.-Cheynell.


DID not Christ show himself in this act to be a God of judgment? He sat watching in heaven for the season to turn Paul with the greatest advantage. His wisdom answers many ends at once. He struck dead at one blow Paul's sin, his people's fears, the high priest's expectations, and the devil's hopes. He triumphs over his enemies, secures his friends, saves Paul's soul, and promotes his interest by him: he disappoints the devil of his expectations, and hell of her longing.-Charnock.


HAIL, peaceful morn! thy dawn I hail! How do thy hours my mind regale

With feasts of heavenly joy!
Nor can I half thy blessings name,
Which kindle in my soul a flame,
And all my powers employ.
Thou hallow'd season of repose!
Thou balm to soothe the throbbing woes
Of this care-stricken breast!
Thy sacred hours I'll ever greet,
And with the faithful will I meet
To taste thy holy rest.

How shall I best improve thy hours?
Lord, on me shed, in copious showers,
Thy Spirit and thy grace!
That when thy sacred courts I tread,
My soul may eat the heavenly bread,
And sing Jehovah's praise!
May every sermon, like the dew,
Gently distil, refresh, renew,
And consolate the mind;

Receiv'd with meekness, truth, and love,
Engrafted, fruitful may it prove,
And leave its joy behind.

Then to my chamber I'll repair,
With awe to talk with God in prayer,
And all my griefs to tell :
His kind compassion will relieve,
His bounteous hand will mercies give;
With mourners he will dwell.

Thus may my Sabbath pass away-
My best, my holiest, happiest day -
The sweetest of the seven :
But yet a rest for saints remains,
A Sabbath free from cares and pains,
Eternal, and in heaven!

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A wreath of glory circles still his head;

And yet he kneels and yet he seems to be
Convuls'd with more than human agony.
On his pale brow the drops are large and red,
As victim's blood at votive altar shed.

His hands are clasp'd, his eyes are rais'd in prayer.
Alas! and is there strife He cannot bear,
Who calm'd the tempest, and who rais'd the dead?
There is there is! for now the powers of hell

Are struggling for the mastery: 'tis the hour When Death exerts his last permitted power: When the dread weight of sin, since Adam fell, Is visited on Him, who deign'd to dwell

A man with men, that He might bear the stroke Of wrath divine, and burst the captive's yoke; But, oh! of that dread strife what words can tell! Those, only those, which broke with many a groan From his full heart-"Oh! Father, take away The cup of vengeance I must drink to-day :— Yet, Father, not my will, but thine be done!" It could not pass away: for He alone

Was mighty to endure, and strong to save; Nor would Jehovah leave Him in the grave, Nor could corruption taint his Holy One.


When thou afflictest, Lord, if I repine,

I show myself to be my own, not thine.—QUARLES.


One vol. 18mo. cloth, pp. 434. Tract Society. THE history of our holy religion is a history of missions, recording the most benevolent, philanthropic, and godlike efforts to glorify God and promote the hap piness of mankind.

Missionary labours by Protestants are by many supposed to have originated with the London, or Baptist Societies; or at least with the efforts of Dr. Coke and the Methodists, or the apostolic Moravians. This most interesting volume will show that such divine undertakings date at least a century earlier than the Moravian missions. We sincerely rejoice to see such a compilation as this work exhibits, published by the Religious Tract Society. Its "Records" have been collected with much industry and judgment, and it deserves to be read by every young person who is engaged or invited to contribute to the furtherance of the Missionary cause. The details of the labours of Eliot, the Apostle of the Indians," of the Mayhews, and Brainerd especially, will be read with the deepest interest, particularly as their successes were so remarkable in establishing "towns of praying Indians." We shall have pleasure in referring again to this most instructive volume.

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INFIDELITY, crime, and ignorance, never will be destroyed in the British Isles, until the ministers of Christ of every denomination shall cordially co-operate as Christian brethren. This being our conviction, we rejoice to find the following in the report of the "Baptist Irish Society."

"The Rev. Josiah Wilson, one of its agents, having died during the past year, the archbishop of Tuam bore testimony to his excellent character, in a letter to a clergyman, in the following terms. I sincerely mourned over the death of that valuable and godly man, Mr. Wilson. I must ever remember him with reverence and respect. And, during his agency under the Society, I most heartily encouraged the co-operation of the clergy of the Established Church with the Society, in the good work of moral and religious education. And I have the satisfaction of hearing that all went on in Christian brotherly harmony, having a single eye to the glory of God, the exaltation of the Saviour, and the promotion of his kingdom upon earth.'”


Ir we are taught of the Spirit to see the depth of iniquity which lies within our hearts, and the tendency of our disposition towards carnal security, we shall see the absolute necessity of strong cries to Jehovah for restraining and preventing grace. To adorn the doctrines of God the Saviour in all things, is no less the duty of the Christian than to believe in his atonement and righteousness for justification and salvation; and it is the happy harmony of those two principles which constitutes that " beauty of holiness" with which the church is adorned. Whilst we grow in the knowledge of our Lord Jesus, and are able to comprehend more of the lengths and breadths and depths and heights of his love, may we be assiduous to demonstrate to the world that heavenly-mindedness and cautious walk and conversation, which are the necessary fruits of being in union with Christ.

P. N.

London; Printed and Published by C. WOOD AND SON, Poppin's Court. Fleet Street; to whom all Communications for the Editor (post paid) should be addressed; -- and sold by all Booksellers and Newsmen in the United Kingdoin.

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