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on to my last reminiscence, our first bibleA few young men, not more than six in number, I think, met to study the Acts of the Apostles every Saturday evening. Insensibly their numbers increased till a larger room was found necessary. Even this new accommodation was at last found insufficient, and bible-classes in various parts of the metropolis had to be formed. Of the pleasures of that early bible-class, of the blessing of God which manifestly rested, I have not space here to speak. Suffice it to say that from the date of its establishment, and of the devotional meetings formed in connexion with it, a new era of the society commenced. Difficulties were overcome, disunion was healed, languishing zeal rekindled, and an impetus given to our general progress which yet continues, and must continue | so long as the same means are used. Young members of committee, would you have the growth of your branch healthy and flourishing? Be diligent in social prayer, and regular in your attendance at the bible-class.
BY THE REV. R. H. DAVIES.
"Who against hope believed in hope."-Rom. iv. 18.
Ir cannot be denied that the inward trials of true Christian faith are more powerful in their influences, more difficult to be overcome, and more generally injurious to our growth, progress, and marked advancement, than the outward trials. The sapling bends beneath the storm, the sturdy oak proudly withstands the hurricane; yet neither of these can defy the weakening effects of disease in the root, or the wearing decay in the once firm heart. So can the followers of our Lord Jesus Christ oftentimes fight gladly, bravely, and successfully in the open field of combat, yet tremble beneath, and materially suffer from, the unseen contest within. In the battle-field there are companions in arms; there are also, as it were, shouts of victory on all sides-the sounds of such music as this: Be of good cheer. I have overcome the world"-the echoes of such a chorus as this: We are more than conquerors, through him that loved us." So that the believer is encouraged and animated, as he goes on, to display his open love and zeal for Christ; and he finds, day by day, that, through "Christ which strengtheneth" him, he is able to do all things" in subduing the outward attacks of his ever-watchful foe. But, if we could look at the Christian alone, in that solitude which only the all-seeing eye can fully penetrate, we should not witness so successful a warrior, nor one so elate with victory: often should we behold him bowed down beneath the weight of his enemies often should we see him baffled by the cunning, or lacerated with the mace, or stung with the venom of the "old serpent." Satan has tried his power to make the soldier a rebel outwardly; but, sinco his power ba- been thrown against that of heaven, he has : so now he will wreak all his bitter anger
against "the inward man," and will try to defile all that is pure, and to profane all that is sacred, within the deepest recesses of the renewed and sanctified heart. Christian reader, if you will ponder a moment on what I have said above, I doubt not you will unite with me in allowing the necessity for what I have called "daily faith," I might almost have said " hourly faith," meaning that faith which is "ever present," our constant associate, firm, practical, and increasing. We need this faith, both for our temporal and spiritual prosperity. We want to get rid of that miserable doubting of the providential goodness of God as "our Father." It too often happens that people are trusting in themselves for their support and comforts. They look upon their own exertions as the cause of their well-being, instead of as the means by which they are to procure it. Then, of course, when the cloud comes over them they are cast down, nor able to perceive that perhaps the very reason for the cloud's appearance is their error in this chief respect. They do not practically believe that God can use instruments, the choice of his own wisdom, which shall bring "bread and flesh in the morning, and bread and flesh in the evening," or give the command which shall be obeyed: "The barrel of meal shall not waste, nor the cruise of oil fail." Like the Syrians, they will almost allow that "the Lord is God of the hills, but he is not God of the valleys;" and thus are they led away from the daily allegiance of faith, and made to lean on the arm of flesh-to trust more to their own intellect, or wisdom, or strength, than to the arm and counsel of their Father above. Now, it is quite evident that such feelings are not the right feelings to be cherished in the bosom of any who profess to be true disciples. They are the feelings of worldliness, self-esteem, and doubt. We see how our Lord condemns them, as he reproves the anxiety of men for their worldly affairs: "Take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? And why take ye thought for raiment? Consider the lilies of the field, how they grow. They toil not, neither do they spin. And yet I say unto you that Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?"
Observe here how our blessed Saviour enjoins daily faith in God for our earthly support and proper comforts. Not by condemning "diligence in business," and the exercise of all our energies to do "whatsoever our hand findeth" with our might;" but by condemning as unchristianlike, unworthy a true disciple, the anxiety for the future of to-morrow or next year, which we sometimes see oppressing all classes of believers. We ought to remember that one of the names of God is Jehovah-jireh ("the Lord will provide"); and it is tempting him not to provide, but to leave us to our own resources, and the miserable help of our own
fancied strength, if we hesitate to acknowledge in full, at all times, and under all circumstances, the truth, that this is his right name. Let us then inscribe it upon our hearts, and act as if we believed it to be true in our case. Let us endeavour to drive away anxieties respecting the future, and not anticipate evil, which is so sad and general a failing: "sufficient unto the day is the evil thereof;" and, while we pray for ❝ daily bread,” let us pray for daily faith: "Ye who are strong in faith, pray that your strength may be renewed day by day: true faith builds no storehouses for the 'bread which cometh down from heaven,' but lives daily on the fresh supplies it gathers from the hand of God" (M'Ghee on the Ephesians, p. 86).
Saviour, just as he has given them. There is
66 we ask amiss." We cannot find the progress in holiness so rapid as we wish. Why? Because we do not exercise a daily faith in the power and the graciousness of the Holy Spirit! pa We stand still. Why? Our faith is stagnant, satisfied with a routine, doubting the attainment of higher graces, doubting whether Christ will increase the measure of his gift, hesitating to give our whole heart to the belief in him-the full belief in his love, his power, his protection, his help, his offices, his all-sufficiency.
Again: there is need of daily faith, in looking to God as our Protector. We walk in the midst of personal dangers : how little indeed are we aware of the real dangers we pass through every day, almost every hour! But for him who holds us up, lest at any time we dash our foot against Then, with a constant remembrance that such a stone, our life would be a series of bodily sufferings: our eyes are quite blinded to the real perils conduct is unworthy of us, and that we must overwhich are round about us: we are in the midst come this great evil, let us manifest a daily faith of destructive elements, which, unrestrained by in him who is able and willing to rescue us from "If any the all-preserving hand of God, would injure and spiritual as well as bodily dangers. man lack wisdom, let him ask of God, who giveth destroy us: we should be terrified if we could see how near we often are to the worst of human to all men liberally, and upbraideth not." calamities, and if we knew the evil we from time both worldly and heavenly affairs, let it be our to time pass through without hurt. Then should aim to reach his faith "who against hope benot this lead us to have more trust in the Lord lieved in hope." There is a great reward attached to true, living, and increasing faith. than we frequently manifest when we can see danger before us? For example, we hear the Calm security in the midst of turbulence and awful peals of thunder which seem to burst the outward distress, "perfect peace" amid the din clouds just over our heads; and we see the of war, pleasant rest in the hours of actual toil, "forked flame," which we know can be used to light breaking through darkness, hope chasing the direst destruction; and right, and only right away the beginnings of despair-these, and it is, to be deeply impressed with the power many such blessings, are the companions of daily and majesty of God on such occasions; but it faith. And this daily faith is the wondrous effect of the Holy Spirit's influences upon the new-born surely is not right to be afraid, or to think for a moment that we are not just as safe in the storm soul. Therefore let us honour the Holy Spirit in as in the calm. It is indeed grievous to see the all our ways-in our prayers, our profession, and carelessness and utter indifference of the ungodly, our practice; "laying aside" day by day, more and more, every weight," ," and especially "the and how they will brave all danger; but it is a reproach on true faith that it must tremble while sin which doth so easily beset us; looking unto unbelief stands firm. Nor is there any need of Jesus, the Author and Finisher of our faith;" making a display of our faith: this were only to making him our all in all, above the anxieties or tempt God. He no more warrants us to put our-pleasures of this life; more and more taking our selves in the way of danger of one kind than affections from this world to centre them all in another. If we may not cast ourselves down from the pinnacle, neither must we wantonly rush into the path where we know the lion to be. It may be necessary to do so; and then duty is paramount; but we have no right to trifle and sport with danger. But let us endeavour so to trust in God, so to exercise a daily faith in him, that we can
say, "Hold thou me up; and I shall be safe;"
that, when in manifest peril by sea or by land, we
West Lexham, Norfolk.
DEITY OF THE HOLY GHOST*. WITH reference to the Holy Ghost-if he were not truly God, how can we imagine that he could fulfil those offices which are assigned to him in the work of man's salvation?
His office is to raise us up from the death of sin to the life of righteousness, to enlighten the mind, and to sanctify the heart, to renew the whole soul (John iii. 3-8). And this is nothing old things have passed away; behold, all thing less than to effect a new creation; as it is written, "If any in Christ he a new creature, have become new." "We are his workmanship,
Froin a sermon by the rev. A. S. Thelwall.
created in Christ Jesus unto good works." Now, do we rightly and rationally infer, from the works of the original creation, the eternal power and Godhead of the invisible Creator, so that the heathen, who have no other book than that of creation open before then, "are without excuse, because they glorify him not as God, neither are thank ful" (Rom. i. 20, 21)? Is such an inference legitimate? Then how much more, from the wonderful work of the new creation, may we most justly and reasonably infer the eternal power and Godhead of the Holy Ghost, to whom it is ascribed by the whole scripture! For, in that first creation, when God called all things out of nothing into existence by the mere fiat of his will, if there was nothing to help, there certainly was nothing to oppose, the mighty working of that sovereign Word, which spake, and it was done," which "commanded, and it stood fast." But the Holy Ghost, in effecting a new creation in the soul of any individual, must overcome, in the first instance, the utmost opposition both of earth and hell, and then put forth creative power again, to bring light out of darkness, order out of confusion, life out of death, holiness out of the depths of sin and pollution, triumphant victory out of strange defeat, and the highest glory to the eternal God out of that which else would seem to be the greatest reproach and blot upon the whole frame and fabric of his moral government. I say then, that, if we consider the nature of the work of the Holy Ghost, in regard to the individual; if the first creation implies the true and proper Deity of him who effected it, then how much more the new!
And, if the work be a divine work in its very nature, consider, again, that the office of the Holy Ghost is to effect and carry out this new creation at once, in all the heirs of salvation; to adapt his work of illumination, of quickening, of converting, of strengthening, of comforting, and of sanctifying, to the peculiar circumstances and necessities of each and every one of all the innumerable multitudes whom he is bringing to glory. So that he must dwell and work in each and all at once, and fulfil his various and wonderful offices, with reference and peculiar adaptation to the secrets of all hearts, in the infinite and inconceivable variety of circumstances and temptations in which the individuals of that countless multitude may be placed! I say, the secrets of all hearts; and let us remember that, even if it were in reference to but one, he that effects such a work must know the very secrets of the inmost soul; and this is a prerogative which belongs to God alone (Jer. xvii. 10). Bnt, contemplating both the nature of the work, and the multitudes in whom it must be carried on at once, I say, without fear of any rational contradiction, that, if we were capable of forming any conception of any work, from which we may rationally infer the Deity of him who effects then most rationally do we affirm that the eternal power and Godhead of the Holy Ghost are plainly and unquestionably implied in the very nature of those works and offices which are assigned to him in scripture, and that he, therefore, must be co-eternal and co-equal with the Father and the Son, in all the infinite perfections and attributes of Deity..
THE COMING OF CHRIST TO JUDGMENT.O Lord Jesus Christ, the Son of the everliving God, by whom all things were made, are ruled and governed, as of thy love for our redemption thou didst not disdain to be our Mediator, and to take upon thee our nature in the womb of a virgin, purely and without sin, by the operation of the Holy Spirit, that both thou mightest in thine own person wonderfully beautify and exalt our nature, and work the same in us also, first abolishing the guiltiness of sin by remission; then sin itself by death; and, last of all, death, by raising up again these our bodies, that they may be "like unto thine own glorious and immortal body, according to the power wherewith thou art able to subject all things unto thee;" as, I say, of thy love, for our redemption thou becamest man, and that most poor and afflicted upon earth by the space of thirtythe price of our ransom by thy most bitter death and three years at the least, in most humility, and paidest passion, for the which I most heartily give thanks to thee; so, of the same thy love towards us, in thy good time thou wilt come again in the clouds of heaven with power and great glory, with flaming fire, with thousands of saints, with angels of thy power, with a mighty cry, shout of an arch-angel, and blast of a trump, suddenly as the lightning which shineth from the east, &c., when men think least, even as a thief in the night when men be asleep. Thou wilt so come, I say, thus suddenly in the twinkling of an eye, all men that ever have been, be, and shall be, with wojudgment-seat, to render an account of all things men and children, appearing before thy tribunal which they have thought, spoken, and done against thy law, openly and before all angels, saints, and devils, and so to receive the just reward of thy vengeance, if that they have not repented and obeyed the gospel, and so to depart from thee to the devil and his angels, and all the wicked which ever have been, be, or shall be, into hell-fire, which is unquenchable, and of pains intolerable, easeless, endless, hopeless, even from the face of thy glorious and mighty power. But, if they have repented and believed thy gospel, if they be found watching with their lamps and oil in their hands, if they be found ready apparelled with the wedding-garment of innocency, if they have not hardened their hearts, and "hoarded up their treasure for thy vengeance in the day of wrath to be revealed," but have used the time of grace, the acceptable time, the time of salvation, that is, the time of this life, in the which thou stretchest out thy hand and spreadest thine arms, calling and crying unto us to " come unto thee which art meek in heart, and
lowly; for thou wilt ease all that labour and are heavy laden;" if they have visited the sick and prisoners, comforted the comfortless, fed the hungry, clothed the naked, lodged the harbourless; if they have not loaden their hearts with gluttony, and surfeiting, and carefulness of this life; it they have not digged and hid their talent in the ground, doing no good therewith, but have been faithful to occupy thy gifts to thy glory, and have washen their garments in thy blood by hearty repenting them; then shall thy angels gather them together, not as the wicked which shall be col
it,lected as faggots and cast into the fire, but as the good wheat that is gathered into thy barn: then shall they be caught up to meet thee in the clouds; then shall their corruptible body put on incorruption; then shall they be endued with immortality and glory; then shall they be with thee, and go whither thou goest; then shall they hear: "Come, blessed of my Father, possess the kingdom prepared for you from the beginning," &c.; then shall they be set on seats of majesty, judging the whole world; then shall they
reign with thee for ever; then "shall God be all in
AN UGLY FACT. The amount of hard cash paid for intoxicating drinks in the metropolis alone is three million sterling per annum. This sum if spent in sewers would afford upwards of seventeen hundred miles at 6s. 8d. per foot run, and of ample capacity for the largest thoroughfare if the supply of water were good. If the city of London was thoroughly drained it It folwould require about fifty miles of sewerage. lows, therefore, that we spend in London yearly in intoxicating drinks a sum which would pay for the effectual drainage of thirty-four such places as the ancient city.-Health of Towns' Magazine.
CARAVANSERAIS AND KHANS. - Caravanserais are public buildings in the east, for the accommodation of pilgrims, and also those who deal in traffic, but are often confounded with khans. Originally the former had been erected from religious motives, while khans were built in towns as depôts or magazines for goods. Caravanserais, in cities, are for the accommodation of travelling merchants; and such as are here and there placed along roads, deserts, or attached to the gates of cities, are intended for temporary use.
These are for the convenience of persons of all religious persuasions, and are sometimes built on a scale of magnitude. They are massy structures, open at top, having recesses like cloisters or arches of considerable depth along the walls, elevated about two feet above ground, for mats or couches to be laid, and are without doors or inclosures. A vast court or area is in front, where camels, mules, &c., are fastened to the ground, and the entrance is secured by large gates. Since no provisions are to be found in such places, travellers are obliged to provide every article they require, yet they are most abundantly supplied with the purest water from fountains flowing in the area. These are respected by devout Mohammedaus as more sacred than ordinary houses; and perhaps it may be in allusion to this feeling that the son of Sirach expresses himself (Ecclus. xli. 19). Although such buildings are generally considered as having been erected at the public expense, yet they are somtimes built as fountains, fr refreshing the traveller, and, from a principle of piety, are endowed with certain lands to keep them in repair. No doubt can exist that these resting-places
were known in Judea during the period of our Lord's ministry; for we find he supposed a Samaritan had committed a wounded man to the care of the keeper of a caravanserai, promising on his return to recompense him for whatever his condition required. But, although heaps of stones will be found to mark the track, and caravanserais provide accommodation for travellers across wide wastes in these countries in the east, where furious whirlwinds often sweep high in air, like mountain billows of the stormy deep, yet let it not be lost sight of as indispensable that a traveller should have proper guides to accompany him, in whom he can repose proper coufidence. These conductors have a knowledge not only of those parts where water is to be found, so highly essential, but they are capable of ascertaining the exact distances between halting-places, as well as those parts of the track (where speed is requisite, and where the traveller may pursue his journey at leisure. Although a most experienced interpreter accompanied me through numerous parts and deserts during long and almost exhausting journeys, I found it absolutely necessary to have a proper guide who knew local situations. Now this I would most strongly recommend to all who pursue a journey along those dangerous and toilsome regions. At the same time would I hold out a caution in engaging such persons, who should never be received into the service of any one traveller without good recommendation as to character and sobriety, since instances have occurred of their turning out great vagabonds, betraying English travellers, and abusing their confidence in the most scandalous manner imaginable.-Dr. Rue Wilson's Journeys in the East.
CLIMATE OF AUSTRALIA.-The climate of Australia has been so frequently discussed, that I should scarcely advert to the subject, did I not wish to protest against the soundness of the claim, which is constantly set up for it in the colony, of superiority to that of Great Britain. Indeed, I have heard the climate at the antipodes extolled to such a degree, that I have begun to fear that the colonists would end
by flattering themselves that there was no fiue weather in any other part of the globe. The majority of travellers who visit Australia declare its climate to be the best in the world. One of the very best it undoubtedly is: there are probably few countries where there are more fine days out of the 365, none where there is a more anti-consumptive atmosphere, or a purer expanse of sky: infantine diseases are unknown, and man can nowhere expect to enjoy more uninterrupted health. If he loses it, it is usually through his own fault. If a perfect climate is to be found anywhere, it is that of Sydney in the winter, where, for about three months, that is to say, during June, July, and August, it would be impos sible for the veriest grumbler to say that the weather was too hot, too cold, too anything, unless he should adopt the complaint of captain Hall's disconteated friends, and call it "too temperate." The sky is without a cloud; the sun warm, without the excessive heat of summer; the air clear as crystal, and of a nature peculiarly buoyant and exhilarating. But the only true criteria of the excellence of a climate are the growth and perfection of its animal and vegetable productions; and, after a long residence in the country, and close attention to the subject, I am bound to say that, judged by this test, the preference, upon the whole, must be awarded to the climate of Great Britain.-Murray's Home and Colonial Library.
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(Table of Shew-Bread.)
AMONG the ordinances for the service of the Jewish sanctuary we find the following: "And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deais shall be in one cake. And thou shalt set them in two rows, six on a row, upon the pure table before the Lord. And thou shalt put pure frankincense upon each row; that it may be on the bread for a memorial, even an offering made by fire unto the Lord. Every sabbath he shall set it in order before the Lord continually, being taken from the children of Israel by an everlasting covenant. And it shall be Aaron's and his sons'; and they shall eat it in the holy place; for it is most holy unto him of the offerings of the Lord made by fire by a perpetual statute" (Levit. xxiv. 5-9).
These loaves of bread (which were rather large,
each containing about five pints one-tenth of flour), one for every tribe, presented before the Lord every week, and afterwards eaten by the priests, had doubtless a typical meaning. may suppose that they figured Christ the "bread of life," who, having offered himself to God, is the continual food of his people. Or, more probably, here was a representation of the communion that the Lord's adopted children hold with him, feasting, as it were, at the same table. The frankincense possibly denotes the sweet influences of the Spirit, which are a memorial to God. The bread and frankincense were but one offering, of which the latter-the part required by God-was burnt upon the altar, while the former, thus sanctified, was eaten by the priests.
The Jewish rabbins have imagined some strange fables concerning the shew-bread. They say that the loaves were square, and covered with leaves