« السابقةمتابعة »
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).
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 a stone, our life would be a series of bodily sufferings: our eyes are quite blinded to the real perils which are round about us: we are in the midst of destructive elements, which, unrestrained by the all-preserving hand of God, would injure and destroy us: we should be terrified if we could see how near we often are to the worst of human calamities, and if we knew the evil we from time to time pass through without hurt. Then should not this lead us to have more trust in the Lord than we frequently manifest when we can see danger before us? For example, we hear the awful peals of thunder which seem to burst the clouds just over our heads; and we see the "forked flame," which we know can be used to the direst destruction; and right, and only right it is, to be deeply impressed with the power and majesty of God on such occasions; but it surely is not right to be afraid, or to think for a moment that we are not just as safe in the storm as in the calm. It is indeed grievous to see the carelessness and utter indifference of the ungodly, and how they will brave all danger; but it is a reproach on true faith that it must tremble while unbelief stands firm. Nor is there any need of making a display of our faith: this were only to tempt God. He no more warrants us to put ourselves in the way of danger of one kind than 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
Saviour, just as he has given them. There is hunger and leanness, because we keep away from the great source of heavenly food. Our doubt drives us back. The enemy comes and throws a mantle over us, and fills us with unbelief and despair. Our doubt keeps us in darkness. Temptation comes, and we say it is "greater than we can bear," when the commonest exercise of faith would teach us the impossibility of such a punishment, because of the express promise of God. We pray and get no answer. Why? "Because”, wavering, 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! 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, bis help, his offices, his all-sufficiency.
Then, with a constant remembrance that such conduct is unworthy of us, and that we must overcome this great evil, let us manifest a daily faith in him who is able and willing to rescue us from spiritual as well as bodily dangers. "If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not." In both worldly and heavenly affairs, let it be our aim to reach his faith "who against hope believed in hope." There is a great reward attached to true, living, and increasing faith. Calm security in the midst of turbulence and outward distress, "perfect peace" amid the din of war, pleasant rest in the hours of actual toil, light breaking through darkness, hope chasing away the beginnings of despair-these, and many such blessings, are the companions of daily faith. And this daily faith is the wondrous effect of the Holy Spirit's influences upon the new-born soul. Therefore let us honour the Holy Spirit in all our ways-in our prayers, our profession, and our practice; "laying aside" day by day, more and more, every weight," and especially "the sin which doth so easily beset us; looking unt Jesus, the Author and Finisher of our faith;" making him our all in all, above the anxieties or pleasures of this life; more and more taking our affections from this world to centre them all in him.
West Lexham, Norfolk.
DEITY OF THE HOLY GHOST*.
not truly God, how can we imagine that he could
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 less than to effect a new creation; as it is written, "If any man be in Christ he is a new creature, old things have passed away; behold, all things
* From 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 thankful” (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). But, 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 it, 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 women and children, appearing before thy tribunal judgment-seat, to render an account of all things 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 66 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; if 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
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 all" with them and to them; then shall they enter and inherit heavenly Jerusalem and the glorious restful land of Canaan, where is always day and never night; where is no manner of weeping, tears, infirmity, hunger, cold, sickness, envy, malice, nor sin, but always joy without sorrow, mirth without measure, pleasure without pain, heavenly harmony, most pleasant melody, saying and singing, “Holy, holy, holy, Lord God of hosts," &c. In fine," the eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man," that they shall then inherit and most surely enjoy, although here they be tormented, prisoned, burned, solicited of Satan, tempted of the flesh, and entangled with the world; wherethrough they are enforced to cry: "Thy king-capable of ascertaining the exact distances between dom come;" "Come, Lord Jesu," &c.; "How amiable are thy tabernacles;" "Like as the hart desireth the water-brooks," &c.: "Now let thy servant depart in peace:" "I desire to be dissolved, and to be with Christ:" "We mourn in ourselves, waiting for the deliverance of our bodies," &c. O gracious Lord, when shall I find such mercy with thee, that I may repent, believe, hope, and lock for this gear, with the full fruition of these heavenly joys which thou hast prepared for all them that fear thee, and so rest with thee for evermore?-Bradford's Meditations.
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 would require about fifty miles of sewerage. It follows, 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
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 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 nomerous 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 turuing out great vagabonds, betraying English travellers, and abusing their confidence in the most scandalous manner imaginable.-Dr. Re Wilson's Journeys in the East.
CLIMATE OF AUSTRALIA.-The climate of Aus
tralia 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 unthere are more fiue day's 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 where, for about three months, that is to say, found anywhere, it is that of Sydney in the winter, 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 clivegetable productions; and, after a long residence in mate are the growth and perfection of its animal and 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.
are public buildings in the east, for the accommoda-doubtedly is: there are probably few countries where tion 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 struc tures, open at top, having recesses like cloisters or arches of considerable depth along the walls, elevated about two feet above ground, for mats 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
London: Published for the Proprietors, by EDWARDS and HUGHES, 12, Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country.
PRINTED BY JOSEPH ROGERSON,
24, NORFOLK-STREET, STRAND, LONDON.
(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 cat 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. We 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
of gold. They add that between every two loaves of each pile were laid three semi-tubes, like slit canes, of gold, in order to admit the air, and keep the bread from moulding. Of all this the scripture says nothing.
"We find" (observes Dr. Kitto) "among the ancient heathens usages having some conformity to this of the table with its shew-bread, though it is difficult to determine from what source the analogy arose; unless we suppose the idea in itself so natural, as to render it unnecessary to conclude that the usage must be derived from one nation to another. We can find something very similar in our own day, among various and distant tribes of barbarians and savages. The heathens had, in their temples, tables; on which they set meat and drink, in honour of the gods. In general this became the property of the priests, but in many instances the priests alleged that the gods themselves consumed what was set before them. There is a famous instance of this in the apocryphal story of Bel and the Dragon. The Egyptians were among those who had this custom. Jerome, in his gloss on Isaiah lxv. 11, observes that it was an ancient custom among the idolaters of Egypt, on the last day of the last month in the year, to place tables covered with several kinds of victuals in the temples of the gods. This information is confirmed by the monuments; although, from the latter, one cannot determine whether the tables of edible offerings which we see laid out before the Egyptian idols were periodical only, as he states, or permanent."
dry land. Doubt extinguishes the cheerful light
"The lying tempter would persuade
If the power of despair be limited, and he is unable to prevail against the trembling and afflicted Christian, still does he breathe out threatenings, and intimate to those whom he has seized that it had been good for them had they never been born. How well is it for the Christian, when sorely tempted, to have for his companion and counsellor one of a more hopeful spirit than himself! The full benefit of Christian fellowship is WE may see how sad and distressing is the situ- Then it is that the sovereignty of divine grace is only learnt in seasons of trial and temptation. ation of a real Christian, when, having deviated often seen in making the younger und less expefrom the right path, and having sunk for a while rienced believer the supporter and helper of his into slothful negligence, at length he awakens out elder brother. Then we are shown that no member of it, only to become the prey of despair. Then in the mystical body of Christ can say to other mem is he driven, as it were, by a stern tyrant, and bers, "I have no need of you," and that "those made to dwell in desolate places, as those that members which seem to be more feeble are nehave been long dead. He is oppressed with the cessary. "God often comforts and strengthens his most dismal and gloomy doubts. He can derive no benefit or advantage now from the rememdesponding servants by the instrumentality of brance of his past experience. He is in the region selves. O, let us all, in our deepest spiritual disthose who, in many respects, are inferior to themof doubting; and he doubts every thing. tresses, diligently cherish a believing, hopeful doubts that his past experience was all a delusion; frame of mind, and repel with all our might the doubts that he ever prayed in earnest, or ever re-gloomy suggestions and dark forebodings of deceived an answer to prayer in his life. He doubts whether he ever possessed a single grain of saving faith, and fears that he was deceiving his soul when he imagined that he was a child of God and a partaker of the Holy Spirit. Or else, what is still more painful and distressing, he fears that he has sinned against the Holy Ghost, that he has committed the unpardonable sin, that his doom is sealed, and that there is no help for him in his God. As long as he remains in this desolate place, his soul is deprived alike of meat and drink and light. Doubt deprives him of the spiritual food and sustenance which heretofore he derived from the word of God. Doubt robs him of the precious promises of the gospel, which so often had been to his thirsty soul as rivers of water in a
* From Cottage Lectures or the Pilgrim's Progress." By the rev. C. Overton. London Seeleys. 1848.
spair. Remember that "to him that is joined to all the living there is hope;" and it is the enemy who says, "Persecute him, and take him; for there is none to deliver him!" If you are unable ation, and your soul is in prison and in darkness, at present to rise superior to your painful situinstead of conferring with your painful doubts, or yielding to diffidence and tamely submitting to the bidding of despair, listen to the more hopeful language of those whose faith is not so utterly cast down as your own. Consider that others, as well as you, have been for a season the prisoners at length' have burst their chains, and regained of despair, and as sorely handled by him, and yet their liberty. Consider that despair in this world is not immortal. Like every other adversary, it has the bounds which it cannot pass. It sickens and grows feeble with reviving faith; and, when