T H E

FREE PRESBYTERIAN

A MAGAZINE

FOR THE

DEFENCE OF BIBLE TRUTH, AND THE ADVOCACY OF

FREE PRESBYTERIAN CHURCH PRINCIPLES,

UNDER THE DIRECTION OF

A Committee of the Presbytery of the Free Presbyterian Church of South Australia.

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“The bush burned with fire, and the bush was not consumed.” – Exodus 3: 2.

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VOL. II.

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ADELAIDE R. KYFFIN THOMAS, PRINTER,

GRENFELL STREET. INDEX. ––––––– A Postscript … … … 41│Confession, Alleged Erastianism, Of our 321 Articles of the Free Presbyterian Church of Victoria 107│Christian Education … … 358 A Nation's right to Worship God … 114│Discipline of the Church … 105

American Missionaries in Asia Minor … 141│Do you Pray in your Family? … 158 Amended Libel against Professor Smith … 219│Demand for Students, The … 198 An Insidious Proposal … … 243│Diversities of Christian Experience … 271 A Tale that is Told … … … 71│Dancing, Should a Christian Discountenance 295 Blotting out of Sin … … … 32│Divisions in the Church … … 324 Boyd, Dr., of St. Andrew's, defying the Almighty &c 122│Distinction between Free and Union Church 367 Bible in the Schools … … … 230│Education Difficulty in Victoria … 208 Bible Education … … … 102│Exercise of Civil Authority about Religion 364 Bible in the Schools … … … 191│Free Presbyterian Church Ecclesiastical Record 24, 85, THE FREE PRESBYTERIAN. Baptism, Dean Stanley on … … 308│ 253, 143, 213, 281, 314, 337 Burial Service … … … 329│Faith Conducive to Highest Morality 44 ════════════════════════════════════════════════════ Cardinal Antonelli's Will … … 32│Free Church of Tasmania … … 42 VOL. 2. No. 13.] APRIL 1, 1878. [PRICE 6D. Christ's Lordship over His People in Life │Newsmongers … … 249 ════════════════════════════════════════════════════ and in Death … … 33│Nathan's Fable … … 257

Covetousness … … … 129│Papal Hierarchy, The … … 16 Christ set for a Sign … … … 134│Prophetical Sketches … 13, 48, 79, 108 The Schoolmaster of the Olden Times. Christian Missions … … … 139│Presbyter … … 87 ––––––––––––– Completeness of the Bible … … 176│Presbyterian Church of Victoria … 87 To every parent the schoolmaster must be a personage of some importance. Christian Marriage … … … 193│Presbyterian Church Bill … … 91 Hiding Place, The … … … 170│Prayer Meeting, The … … 202 “The schoolmaster is abroad” said the late Lord Brougham in one of his great orations, “Honour thy Father and thy Mother” … 269│Professor Smith's Case … … 219, 341 “and I trust to him armed with his primer against the soldier in full military array.” The Horse racing Morally Indefensible … 380│Public Ordinances … … 289 writer does not know what affinity may exist between the schoolmaster's desk and the Instrumental Music in Religious Worship … 57│Psalms, The … … … episcopal bench. But the fact that the present Archbishop of Canterbury, Dr. Tait, was 347 Individual Piety and Church Extension … 97│Prophecy, The Study of … … 348 master of the Rugby School; the fact that the present Bishop of London, Dr. Jackson, Is Scotland to submit to Rome's Aggression? 118│Religious Revivals … … 89 was master of the Islington Proprietary School; the fact that the present Bishop of Ignorance of the Bible a Characteristic of the Sceptic 143│Raid upon the Confession of Faith … 94 Lincoln, Dr. Wordsworth, was master of Harrow School; the fact that the three sees of Instrumental Music in Churches … … 155│Reasons for Declining Union … 284 Canterbury, London, and Lincoln have each been filled by two schoolmasters in Inheritance, The Heavenly … … 225│Revival Needed, The … . … 287 succession ought of themselves to lead us to the conclusion that the schoolmaster is not Jotham's Fable … … … 223│Schoolmaster of the Olden Times, The 1 Kennedy Dr., on Teetotalism … … 127│Sabbath Desecration … … 21 so unimportant a personage as some deem him. Limits of Christian Connection … 65│Sorrow on the Sea … … 95 The schoolmaster of the olden time occupied a higher official standing than Lessons suggested by Indian Mutiny … 180│Free Church Assembly … … 90 the schoolmaster of modern times. Were we to ask a schoolmaster of modern times McIntyre, the late Rev. A … … 42│Four Characteristics of True Godliness 156 how he contrives to manage singly and alone his fifty scholars, he would probably reply, “I can manage the fifty boys and girls well enough, but it's the hundred fathers Man's Mortality … … … 154│Glorying in the Cross of Christ … 6 Melville's Child and the Two Doves … 191│Gospel, The, a Joyful Sound … 76 and mothers that trouble me; there's no managing them.” These parents would never Not Mission Work … … … 142│Gospel, Supreme in all Progress … 182 presume to prescribe for their children after calling in a physician, or to control their Not Iscariot … … … 161│Home and Foreign Missions … 126, 282 solicitor after putting their own case into his hands. If they did, neither of these Negotiation between Established and Free │Hester and Ida 144, 166, 210, 243, 277, 311, 331, 374 professional men would permit their interference. But these parents, instead of simply Church of Scotland … … 184│Syrophenician Women … … 8 Calvin and Dr. Moorhouse, of Melbourne 215│Twenty Years Ago … … 26 informing the schoolmaster what is likely to be their boy's future career and his Christ a Worker … … … 231│Tancred and the Sunset … … 93 general character and health – the only information he needs if he understands his Congregational Psalmody … … 239│Valedictory … … … 263 profession – authoritatively presume to tell him to do this and that and the other thing Christ's Witnesses … … … 380│Why do we still remember the Fifth of November? 30 in their education, and the schoolmaster finds it impossible to give each boy his Confession, Alleged Persecuting Principles, │What is the Real Distinction between England special and individual attention and at the same time maintain the discipline of the │ Of our … … … 306│ and Rome … 60 school. Yet the modern schoolmaster knows that he must either please his customers and pander to his patrons' whims, or lose his school. It was otherwise with the schoolmaster of the olden time. His position and standing were both excel- 2 THE SCHOOLMASTER OF THE OLDEN TIME. lent. He was not to be dictated to. In the proper spirit of independence he insisted attention,” he would narrate to us an Old Testament story, that of Joseph or of that his system of education as it was must be submitted to by every scholar, no Solomon or of Daniel, the absorbing interest of which made us forget the caning, and matter how high his rank or great his future prospects. His concern was to train his sent us away pleased and happy, when otherwise, we would have gone sore and sulky. pupils according to his best judgment, and he had no dread of the displeasure of his It was as Luther says, placing the apple beside the rod. customers. He consulted the interests of the scholar and not the caprices of the The Irish hedge schoolmaster was usually a man as ungainly in figure and as parent. And perhaps some of our modern literati, who entertain such a contempt for learned in kind as Dominic Sampson. A battered and weather beaten hat stood on his the schoolmaster of 300 years ago, might have been taken by surprise had they been uncombed head, a swallow-tailed coat with brass buttons sorely the worse for wear set down at his table, surrounded by a circle of his pupils, where the conversation hung upon his back, while, corduroy breeches, grey worsted stockings, and hobnailed was all carried on in French, and the chapter of the Bible at family worship was shoes encased his nether man. He was the second man in the parish, the priest being read by the boys in French, Latin, Greek, and Hebrew, and they might have blushed the first. In every cabin and farmhouse within its bounds he was rec-eived with if the book had been put into their hands and themselves required to take part in the honour – honour not unmixed with awe, which required a drop or two of the “crather” exercise. to banish. Consequently, the finest dish of mealy potatoes and the best bottle of The schoolmaster of the olden times practised a different system of poteen were always placed before the “masther.” All knotty questions were referred education to that of the schoolmaster of modern times. The system of education to him, and he was never known to confess ignorance. He was great at “Joggraphy” then pursued inculcated chastisement and fear as the principal incentives to study. and as great at “Jommethry,” astonishing his hearers with long quotations from At the first school which Martin Luther attended – a school in Mansfeldt where his Virgil; or Horace in Latin, and unmercifully pelting them with unpronounceable parents lived, the master flogged him fifteen times successively in one morning. words in English. When a letter had to be written, he was called in to do it. When a On narrating the circumstance in after life he made the wise remark, “We must whip promising son was to be sent to college to be made into a “clargy,” he was called in children, but we must at the same time love them. It is necessary to punish, but the to advise upon it. It is true that usually he was too much given to drink, and woefully apple should be placed beside the rod.” Perhaps this remark was suggested by his excessive in the use of the birch. Yet with all his faults he kept the flame of after experience in the then celebrated school of Eisenach where he closed his knowledge alive in Ireland, and turned out of his unpromising schoolroom men who schooldays. Among the masters was one named John Trebonius, whom we would were the credit and ornament of their country. now call an eccentric man. A scholar of superior attainments and a philosopher of That schoolroom, in summer time, was a field on the shady side of a hedge, the highest class, though of an agreeable address, it was, with slight cer-emony that where a hundred or a hundred and fifty young, ragged, barefoot, and noisy urchins Trebonius treated the rude nobility and the ignorant priesthood of his time. But were squatted before him. In winter time, the schoolroom was a worse than Australian before his pupils he was affected with the most profound reverence. Whenever he hut, made by cutting into the bank overhanging the ditch of the public roadside, the entered the schoolroom he lifted his cap to salute them, and no persuasion could walls and gables being formed by the bank of earth, raftered with bogwood and induce him to appear covered before them. When expostulated with by his co- covered over with thatch. Desks and forms there were none, but a number of big masters on his condescension, he replied, “There are among these boys men of stones were ranged round for seats. In such a schoolroom, Carleton, the celebrated whom God will one day make burgomasters, chancellors, doctors, and magistrates. Irish writer, has given us to the life the Irish “masther.” Although you do not see them with the badges of their dignity, it is right that you “Come boys, stand up to the spelling lesson.” should treat them with respect.” Luther saw and listened with pleasure, for the “Micky,” says one urchin, “show me your book till I look at my word. I'm fifteenth.”' “Wait till I see my own.” respect of the master could not but elevate the scholar in his own estimation. The “Why do you crush for?” writer's own memory brings up before him a relic of the olden time, a thickset “That's my place.” irascible white headed highlander of 80 years and an elder of the church, who taught “No, its not.” the arithmetical school of his native town. Fifty of us, mostly lads in in our teens, “Sir, speak to –––––––. I'll tell the masther.” composed the school. When a provocation was given to him, and sometimes it was “What's the matther there?” “I'm before you.” very gross, and he failed to discover the culprit, in a blaze of wrath he would seize “No, you're not.” his cane and exclaiming “I punish innocent and guilty,” soundly thrash the whole “I say I am.” school until his muscular arm was tired and the instrument split into fibrous threads. “Well boys, down with your pins in the book: who's king?” Then as he cooled down he would draw his chair into the centre of the school, and “I am, Sir.” “Who's queen?” saying “Now, boys, I will tell you a story – give THE 4 THE SCHOOLMASTER OF THE OLDEN TIME. SCHOOLMASTER OF THE OLDEN TIME. 3 “Me; Sir.” New Year's Day, he received his handsel; and as no scholar liked to be far behind the “Who prince?” other and their parents shared their feelings, a pretty large sum was thus added to the “I'm prince, Sir.” “Tagrag and Bobtail, fall into your places.” dominie's income. On Candlemas, the 2nd of February, every scholar brought his “I've no pin, Sir.” present of candles of all sorts, forms, and sizes, each family vieing with the other “Well, down with you to the tail. – Now boys.” which should send the best, the biggest, and the most, so that the dominie never We may explain that at the spelling lesson, the children had to put down each needed to sit in darkness any night all the year through. And from all these sources a pin, and he who held the first place in the class got them all with the exception of combined he received a comfortable income, in a place where living was cheap and those of the queen, i.e., the boy who held the second place who got two, and of the the opportunities of spending few. prince, i.e., the third, who got one. The last boy in the class was called bobtail. The school of the Scottish dominie was of course the parish school. There Having gone through the spelling task, it was the master's custom to give out six “hard words,” was no other. It was a plain unpretending building of one apartment, the walls twelve selected according to his judgment as a final test. But he did not always confine himself to that. Sometimes he feet high with windows of various sizes, a thatched roof and a hard trodden clay floor. would put a number of syllables arbitrarily together forming a most heterogeneous combination of articulate sounds. Double tables filled the middle of it, and single ones were ranged round the side “Now, boys, here's a deep word that'll thry yez: come, Larry, spell me-mo-mandran-san-to-fi-can-du- walls, while a desk of state was provided for the master. Here the whole juvenile ban-dan-ti-all-i-ty, or mis-an-thro-po-mor-phi-tan-ian-na-mica-li-a-tion. That's too hard for you, is it? Well then, population of the parish were educated together. The sons and daughters of earls sat spell phthisic. Oh, that's physic you're spellin'. Now, Larry, do you know the difference between physic and on the same form and rubbed shoulders with the sons and daughters of farm labourers. phthistc?” “No, Sir.” If there were any children in the parish whose parents were too poor to pay the fees, “Well, I'll expound it. Phthisic, you see, means – whisht, boys; will yez hould yez tongues there? or orphans, the session of the Kirk paid for them; for it was an understood thing that Phthisic, Larry, signifies – that is phthisic – mind it's not physic I'm expounding, but phthisic – boys, will yez no child in the parish should be allowed to grow up without education and that of the stop your noise there? – signfies – but, Larry, it's so deep a word in larnin' that I should draw it out on a slate best, until it became a proverb, 'Hoot awa', a Scotchman and no ken Latin.' Boys and for you. And now I remimber, man alive, you're not far enough on to understand it. But what's physic, Larry?” girls intermingled in the same class, the only difference made between them being “Isn't that, Sir, what my father tuck, the day he got sick, Sir?” “That's the very thing, Larry; it has what larned men call a medical property. Och! Och! I'm the boy that the girls got fewer beatings and were let off more easily than the boys – a proof, that knows things. Ye see how I expounded them two hard words for yez boys – don't yez?' by the way, that there must have been some remains of the old chivalrous feeling That was the Irish hedge schoolmaster. towards the fair sex in the breast of the Scottish dom-inie. Of course, out of doors, in The Scottish dominie was a very important personage. Next to the minister the playground, the girls separated from the boys and had games of their own. he was the great man of the parish. He belonged to a well educated, and superior class Now let us look in on the Scottish dominie in his school on an ordinary day. of men. Either he had graduated the full term of eight years at the university and been Not on a Saturday, for that is a half-holiday, and is always devoted to Old and New licensed as a preacher of the gospel, but from want of popular gifts or inability to Testament reading, and the Westminster Assembly's Shorter Catechism, which some find a patron, had failed in obtaining a ministerial charge in the Established Church; of the boys can repeat, proofs and all, from beginning to end, without missing or or he had spent three or four years at college, and unable from want of funds or a misplacing word; but on any other day of the week, the school is filled with sixty or hasty marriage to complete his curriculum, had settled down half-way in a parish one hundred boys and girls, nearly of the same age, seated in rows at the tables in the school. His income was good. He had a fixed salary of from £30 to £35 a year, order of merit, with their keen, thoughtful faces turned towards the master, watching together with a substantial schoolhouse, dwelling-house, and garden, with a small his every look and gesture, in the hope of winning a place in the class, and having portion of land besides, the school and dwelling-house being kept in repair at the good news to carry home to their parents at tea-time. The dux, or head boy of the public charge; and all this in addition to the school fees which varied from two to class, wears a medal, the object of envy, and yet of pride to all his fellows. He is fully five shillings a quarter. He was moreover session clerk, and as such entitled to a fee conscious of the glory, and yet of the insecurity of his position, for he has been taught of from ten shillings to a guinea for every proclamation of banns of marriage, and to by many falls, the danger of relaxing his efforts even for a moment. In front of the a smaller fee for every registry of birth or death and for every certificate of church eager throng stands the dominie, gaunt, muscular, time worn, poorly clad, and plain membership. Being the only land surveyor to be found in the parish, land in speech and manner; but in his gestures the dignity of a ruler – in his eye the fire of measurement in his spare hours was a source of emolument. His school fire was kept an enthusiast, full of movement, vigour, and energy; never sitting down, but standing at a red heat by the contributions of his scholars, who brought armsful of peat, coal always in some commanding position before the class. In his left hand is the text- shavings, mill waste, and wood, or was compounded for by a fixed charge of eighteen book, which he never consults, being thoroughly up in his sub- 6 pence as coal money. Every Handsel Monday, that is the first Monday after GLORYING IN THE CROSS OF CHRIST. THE SCHOOLMASTER OF THE OLDEN TIME. 5 ject. In his right he holds the chalk or pointer, for illustration on map or blackboard; or, when illustration is not needed – the taws, with which to make the palms of the idle the ordinance of circumcision to save them from persecution, while others went so boy's hand smart and tingle. Vigorous action, and masterly force characterise the scene far astray as to make this abrogated ordinance as obligatory as faith in Christ. The – and to catch something of its spirit, would be worth much in the schools of the colony. Apostle had, as well as Christ's faithful people still have, a holy jealousy for the Or, let us look in on the Scottish dominie in his school on an examination day. honour of the Redeemer, and the freedom of the gospel from every shred of It occurred only once a year, before a committee of Presbytery, the only inspectors of unscriptural ritualism, or addition of carnal observances that would tend to obscure schools in those days in Scotland. A keen competition and preparation went on in the glorious fulness of Christ's grace, or load the doctrine of the cross through school for weeks beforehand. At length the great day came – the children, with their teaching the necessity of any ceremony that would tend to spoil its chaste simplicity, cleanest faces, and in their best clothes, were all assembled in school an hour earlier or conceal the Saviour's all sufficiency. Nothing moved Paul from steadfastness. How than usual. There was a hush of expectation. The dominie looked often and anxiously much do thy feelings accord with his? – “God forbid that I should glory save in the at his big gold watch, with its massy bunch of seals, which the boys were wont to regard cross of our Lord Jesus Christ.” as a thing of fabulous value. Then came the rumble of wheels, and one, two, three, four 1. In what did the Apostle glory. – “The cross of our Lord Jesus Christ.” And, ministers entered the schoolroom and took their seats on chairs. The examination began first of all, it was not the literal cross. Crucifixion was a method of execution among after prayer. Classes in turns read and spelt, showed their copy-books and arithmetical the Romans, and by them introduced to Judea. The cross was composed of two stout exercises, and repeated many psalms and much catechism. In these, however, the pieces of timber, one laid across the other. The condemned one was laid upon it when examiners seemed rather perfunctory; but the Latin class they examined at length and it was on the ground. A nail through each hand and another through both feet with much gusto. Then followed the distribution of prizes, and the address by the constituted the whole of the fastenings to it. It was then raised up, and the foot of it presiding minister to the school, exhorting all to be good boys and girls, while the thrust into a hole previously prepared for it. The sufferer was left then to a slow and dominie was thanked and congratulated. The minister of the parish, on the part of the painful death. So exquisite was the torture, and so disgraceful this mode of executing other ministers, asked for a whole holiday to the children, which the dom-inie was criminals, that it was reserved for the basest transgressors. Wonder of wonders, that pleased to grant, and the examination day was over, but the holiday, in the childrens' the Lord of Glory submitted to the most painful and shameful death that any – that apprehension, the best day was to come. Docento magistri; ludunto pueri. the very offscouring of the earth, were subjected to! If His love to sinners seems so J. B. incomprehensibly great, when we contemplate the inimitable excellencies and ═══════════════════ infinite dignity of the Person who condescended so much as to look towards us in GLORYING IN THE CROSS OF CHRIST. pity, stretched out His Almighty arm towards us in sovereign mercy, and bowed down to rescue us in His wonderful love. Oh how much vaster do His pity, mercy, and love, –––––––––––– appear, when we think of the extent of his humiliation – obedience (shall angels BY THE REV. JOHN SINCLAIR, KINGSTON. wonder, and not we?) to the most excruciating death, that even a barbarous nation had legalised! And how ignominious and repulsive was it according to the Divine “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by Word, which declared “Cursed is every one that hangeth on a tree!” Ah! It was not whom the world is crucified unto me, and I unto the world.” Gal. 6: 14. in the wood, or image, of the cross that Paul gloried. No such implied regard for the We deplore the existence of error in the Christian Church of our day; but mere material or figure, do his writings allow us to think for a moment that he had as unfortunately the commingling of error with truth is not a new thing. It is remarkable to prize a piece of the very wood of the cross on which the Redeemer was suspended, how early in the annals of the Church its intrusion is recorded. The Apostolic period or to have any figure of it dangling at his breast, or wear it as an ornament. His own was not free from it. And it is particularly remarkable that the error which so soon words would not consist with such glorying in the useless material: “The letter crept in was of so dangerous a nature. Lovers of the truth of God in our day will killeth, but the spirit giveth life.” suffer grief according to the value of the truths departed from, or the dangerous Again, he did not mean here by the cross of Christ the sufferings endured by character of any error that is taught. Detractions from the saving doctrines of grace the disciple of Christ. The cross has sometimes this meaning. It was used with this from the glory of the Divine Redeemer wound the believer in a most tender part. It signification by Jesus Himself, when He said, “If any one will come after me, let him is well for him in such a season to imitate Paul, who in similar circumstances wrote deny himself, and take up his cross, and follow Me.” And elsewhere the Apostle the words of our text. In his time he had occasion to rebuke Christian converts from wrote as if exulting in the persecutions, and various distresses to which he 8 GLORYING IN THE CROSS OF CHRIST. 7 GLORYING IN THE CROSS OF CHRIST. heathenism, for introducing into their most solemn religious services, some of their was exposed for Christ's sake. He and his fellow labourers counted themselves former corrupt practices; and warn converts from Judaism who endeavoured to retain unworthy to suffer shame for His name – felt it an honor to be like their Lord, despised, reproached, persecuted, and in many ways injured. And still, when one of His strength;” and now He “speaks in righteousness, mighty to save.” “It is follows Christ fully, he will have his cross to bear – the burden of trouble that will finished!” is the loud expiring cry from the cross – the announcement of the be the lot of any who resolves to live not to himself, but to him who died for him. Redeemer's costly victory over sin, Satan, death, and hell. Bear witness, darkening The renunciation of unholy pleasures, and separation from former sinful associates sun, quaking earth, rending rocks, opening graves, and splitting temple veil. And that will raise the anger of the ungodly; and he must be prepared for the opposition, cry which shook the natural earth, has shaken the world spiritually, and will continue ridicule, and false accusations of his former companions. The enemies of the cross to do so, till the mountains of sin and unbelief shall be so removed that the once will show their foolish spite to those who for their own welfare and the glory of suffering, but now glorified, Saviour shall “see of the travail of His soul, and shall God leave their society and their sins. Let not the disciple of Jesus in his early walk be satisfied.” O hear that cry still through the sacramental elements, and may your with God be despondent because the cross grows heavy. When troubles come thick hearts be greatly affected by the consideration of the greatness of your guilt that and fast, let him say, “My Master bade me to expect these. He wore a far heavier required all the crucial agony of the loving, admirable, Redeemer to atone for it, and cross for me. Welcome all these trials that should lead me nearer to my Lord. Keep by a sense of the inexplicable love of Jesus. See the faithfulness of this thy Friend, me, Saviour, lest I become like those who leave Thee when assailed by temptations, and the sufficiency of His work; for he yielded not amid Satanic temptations, physical proving that they were never really Thine.” pain, mental anguish, and Divine desertion. Believer, He has “blotted out the But the Apostle meant by the cross of Christ, in the text, the obedience and handwriting of ordinances that was against us, which was contrary to us, and took it sufferings of Christ as the procuring cause of salvation to sinners. His grand out of the way, nailing it to His cross. employment was expressed by him in the words – “We preach Christ crucified;” 2. What was the regard which Paul had for the cross of Christ? He gloried in and again – “the preaching of the cross.” How much is implied in the short phrase, it. Now this implies, first, that he had thoroughly given up the natural man's way of “the cross of Christ!” It includes all the work of Jesus – all that He did for the sinner seeking pardon. A great mistake many make in trying to become more worthy of in the character of his substitute. It embraces His incarnation, when He made God's favor. The utter impracticability of this appears when true conviction of sin is Himself capable of suffering as “God manifest in flesh.” O how great He was as wrought in the heart by the Holy Ghost. Then fasts, prayers, and all other religious the Prince of life, and the Lord of glory, seeing that he had to stoop so low – to duties, and all restraints on the carnal appetites – all that was looked to before for the assume human nature, to enable Him to die for us! It embraces His surety-ship – acceptance of God, appear not only wanting, but as requiring to be repented of. “What the offering up of Himself as a sacrifice; when he hung upon the cross condemned shall I do?” is the heartfelt cry of the soul in spiritual distress, feeling that all kinds to the most severe death that man could put Him – instead of the believer, bearing of human refuge fail. all that Divine justice required as an atonement for the sinner – bearing together “Not the labour of my hands the greatest torture that man could inflict, and the infinite wrath of a justly offended Could fulfil thy law's demands – God, that whosoever confides in Him should be saved from the intolerable and Could my zeal no respite know – Could my tears for ever flow; endless pain that must otherwise be the result of sin of inexpressible magnitude as All for sin could not atone.” that which man has committed against God. The cross of Christ is a most O how difficult to get the natural man to feel this! – to give up all confidence in his appropriate aphorism. Well may these few words be used to signify the grand work own works. Perhaps you have looked at some work of art with the naked eye, and of Jesus – the admirably designed, and fully accomplished redemption of Him who you wondered at the skill of human hands, and was ready to call it perfect. Afterwards died to offer freely life to the perishing. For the death on the cross was the climax you looked at the same through a powerful microscope until so many imperfections of the Saviour's sacrificial obedience; at once he reached the lowest possible degree became visible that you were almost ready to doubt that it was the very work which of humiliation, and gave the grandest display of the unutterable intensity of His seemed so perfect to you before. So when man looks at himself, his works unaided, regard for the glory of God, and love to the souls of men. he is too well satisfied, and is ready to say, What have I done? But when the Spirit Behold in the bread broken and the wine poured out in the sacrament of the causes him to look at himself through the glass of God's Word, he almost feels as if Lord's Supper, the cross of Christ signified. There Jesus is “evidently set forth he must fly from himself, and cries What good have I done? My sins! my sins! Paul crucified before us.” This sacrament is emblematic of the whole work of Jesus. felt how tenaciously he had cleaved to his works as a Pharisee. From a Pharisaic point Does this most solemn and most touching ordinance represent so much? Then draw of view he was blameless. But the shock which God's light 10 near with reverence as in sight of the cross. Look to Jesus, lifted up, that He GLORYING IN THE CROSS OF CHRIST. GLORYING IN THE CROSS OF CHRIST. 9 gave to his self righteousness was too great for it to withstand. The whole fabric of might draw you unto him. List! what cry is that, like that of a conqueror – though his self-esteem tottered and fell, never to rise again. He saw all his works to be sin, hard pressed, yet victorious? He “trod the winepress alone, travelling in the greatness and, that there was nothing in himself to afford him peace. It was a great revolution. ine acceptance? If you will be saved, you must realise this. However humbling to Once he depended solely on what he had done. Then he was ashamed of all. He you, however painful, trust in the flesh, or the works thereof, must be wrested, from exclaimed, trembling, and astonished, “Lord what wilt thou have me to do?” A thee. O behold the cross of Christ! Look at the justice of an infinitely just and holy death blow it was to vain hopes, for he said afterwards, “We have no confidence in God, satisfied with that atonement, and with you, if you will truly depend upon it. the flesh.” Yea he counted his former gain now as loss – counted “all things but Look at the love displayed in such a wonderful provision for you. Do you look away dung that he might win Christ.” Confidence in the flesh would have hindered him from yourself to the cross? Are you drawn to it? Have you peace flowing there from coming to Christ as the only way to eternal life would have prevented him from? O look always to the cross of Christ. Seek hearty app- roval of that way of from glorying in His cross. salvation. Glory in it. Beware of glorying in earthly riches, honours, pleasures, or Again, it is implied that he had submitted to the righteousness of Christ. His friends; for all these will fail. Glory not in sin: for it is doomed. Glory – O may the satisfaction with himself as a Pharisee was far different from the holy peace and sovereign grace of God enable you to “rejoice with joy unspeakable, and full of unspeakable pleasure which brightened his whole soul when he leaned entirely on glory” in Jesus and salvation through His cross. the infinitely pure and meritorious work of the Saviour. The darkness of unbelief But perhaps you are ashamed of the cross of Christ. Can you listen to had fled, and the light filled his mind. He loathed his former clothing in which he declaimers against it, and feel no holy indignation? Or are you so much ashamed had made his boast discovering it to be as filthy rags; and O how welcome the of it as when you hear it ridiculed, you are afraid to be pointed out as one who was perfect righteousness of Jesus! His self-complacency was thrust away, and he saw with Jesus, and turn away, as if saying with Peter, “I know not what thou sayest; I the cross of Christ as his only hope. The obedience of Christ had done what all his know not the man?” Or that you shrink from showing your attachment to Jesus ritualistic observances could never do. The sufferings of Christ accomplished for before your friends, or the members of your family, and are unable to speak him what no amount of self-denial by him could do. He saw clearly salvation only seriously of Him to them from a sinful and culpable delicacy? If you are ashamed possible and sure through the cross, and rejoiced with great joy. All vain of Jesus he will be ashamed of you. Put forth no cowardly hand to the sacred confidences were crushed out of him, as he saw and believed in pardon, symbols of His body and blood. Ashamed of Jesus! Why? Be ashamed of yourself righteousness, and eternal life, through a crucified Christ. And he gloried in the rather – of anything rather. In Him and His cross you cannot but glory if you have cross. He could glory in the invaluable blessings so freely offered in “preaching of seen Him as your Friend in need – your Redeemer when you were to die. Do you the cross.” He exulted in beholding through it the brightest display of perfections feel it to be a most heinous sin to be afraid to profess Him? Do you long ardently of the Godhead; the grand conquests of Christ over sin and Satan, and the fitting of to be conformed to His will? Can you go out to the world, and bear reproach for an innumerable multitude for heaven who should have “washed their robes, and His sake, and count all but loss that you may be found in Christ? O come freely to made them white in the blood of the Lamb.” Before he was proud of his ceremonial His Table if you can truly say, “God forbid that I should glory, save in the cross of observances, now he greatly rejoices that as the chief of sinners he found Jesus his our Lord Jesus Christ.” Saviour. Before his scholarly attainments led him to glory; now he determines to 3. The effects of His glorying. “By whom the world is crucified unto me, know nothing but “Christ and Him crucified,” and counts “all but loss for the and I unto the world.” Here are two consequences. First, the world was crucified. excellency of the knowledge of Christ Jesus his Lord.” Before he hated the Before Paul's conversion he loved the world. A very prosperous earthly career doctrines of the cross, and blasphemed the name, and cruelly persecuted the people seemed to be before him, as a celebrated pupil of the famous Gamaliel, and a of Christ; now it was his great delight to spend and to be spent for Christ's cause vigorous persecutor of the Christians. But when Jesus arrested him by His and people. He could not be ashamed of the cross of Christ. Judaizing teachers distinguishing and invincible grace, how different did his views of the world might seek to lessen the severity of persecution by advocating the observance of become! When Jesus let His light into his soul, it became joyous far more than any some Mosaic rites; but he would resist every attempt to place anything in earthly possessions could have made it. When Jesus came in the world went out. Its competition with the cross. Whether in the presence of kings and philosophers, or pleasures were no more fascinating to him. Its customs no more held him in ignoble and unlearned, or those who forsook the faith of the gospel, he was ever bondage. Its wealth was no more absorbing. From it he would rather be away for quick to own and proclaim the way of salvation through Christ alone. ever, it it were not for the sake of preaching the everlasting gospel. How fully had Do you glory in the cross of Christ? Have you ceased to go about trying to the world been crucified to him! Its attractions had all vanished. It appeared to him establish your own righteousness? Have you seen that your own efforts to appear in itself vain and empty. His new nature it could not please. All its grandeur was GLORYING IN THE CROSS OF CHRIST. 11 ecl- 12 GLORYING IN THE CROSS OF CHRIST. more worthy in the sight of God just increases your need of repentance, and with your desperately wicked heart you are utterly unable ever to fit yourself for Div- ipsed by a clear look of faith to that world of inconceivable bliss and unsullied purity, whither his Saviour had preceded him. The love which he once had to the ever. Contemplate, believer, the suffering of Jesus for sin – your sin, till you can world was expelled by the love of the Father which was in him. He would no longer unhesitatingly, with full assurance, glory in the cross of Christ. Then shall these be disconcerted by its frowns, nor seduced by its smiles. It seemed to him as if put effects appear. In proportion to your knowledge of, and love and nearness to Christ, to death – crucified. shall be the extent to which the world will be crucified to you. Just let Jesus fill your The other consequence: “And I unto the world.” Whilst he had lost delight in heart, and, like Moses, you will “esteem the reproach of Christ greater riches than the world, the ungodly world had lost delight in him. His joys it knew nothing of. His the treasures of Egypt,” or of the world. views it would denounce as melancholy. His employment it would not countenance. ═══════════════════ He was lost to it, as it was to him. So different was he from the world, that the world which loves his own could not love him. As his new nature was too pure, elevated, PROPHETICAL SKETCHES. and God like to be pleasing to the world, the world was too low and sensual to be ––––––––––– pleasing to it. He could not conform to the world, and it would not conform to him. THE DREAM OF THE KING, AND THE VISION OF THE PROPHET, – It hated him and his ways, and misjudged him. He incurred its displeasure because Daniel 2, and 7. he had left it, and would not encourage its God disheartening practices. He was as These chapters contain the great outline of Western history. They form the dead – crucified to it. introduction, so to speak, to the rest of the prophecies of this book. We are then, in Reader, just search your own heart, and see whether Jesus Christ is in you. these chapters, merely to look at the outline sketched for us in the prophetical Try yourself by these marks: Is the world crucified to you, and are you to the world? vision, the details being filled in by subsequent, visions. If you are unchanged in heart you will prefer the song of the world to the song of The second chapter contains the dream of a king; the seventh, the vision of Zion; the halls of the world to the sanctuary of the Lord; the wealth of the world to a prophet. Both have the same subject, the only difference being that the vision of the unsearchable riches of Christ; its friends to the disciples of the Sav-iour; its the prophet is more full in its outlines of Western history than the dream of the knowledge to that of the cross of Christ; and its frivolities to the exquisite joys of His king. Both have interpretations attached to them, so that no great difficulty can be salvation. You say they are cold, stern, unscrupulous, and unsociable, who live apart experienced by any reader to understand the prophecy. from the world. O that you knew the truth! – that you knew how insipid the world's THE DREAM OF THE KING. most brilliant treasures and unhallowed mirth are to those who know the Saviour. “Thou, O king, sawest, and, behold, a great image. This great image, whose What are your joys to theirs? They would suffer loss were they to stoop down to brightness was excellent, stood before thee, and the form thereof was terrible. This pleasures: for the two can never unite. Do not presume to judge a matter that you image's head was of fine gold, his breast and his arms of silver, his belly and his know nothing about. You do not glory in the cross of Christ, and you see nothing to thighs of brass, his legs of iron, his feet part of iron and part of clay. Thou sawest glory in but the world. Seriously pause and answer the question, will it repay you? till that a stone was cut out without hands, which smote the image upon his feet that Know you not that a friend of the world is an enemy of God! But the world lives to were of iron and clay, and brake them to pieces. Then was the iron, the clay, the you, and you to it. It pipes to you, and you dance to it. It calls to you, and you, its brass, the silver, and the gold, broken to pieces together, and became like the chaff obsequious votary, answer it. You rise and fall with its pulse. See then where you are of the summer threshing floors; and the wind carried them away, that no place was among the foes of Him who is “altogether lovely,” who has claims upon you that the found for them: and the stone that smote the image became a great mountain, and world can never have. O thou who art entangled in the net of worldliness, put not filled the whole earth.” Chap. 2: 31-35. forth thy defiled hand to that sacred bread or that sacred cup, unless now and for ever The interpretation of the dream is this. “Thou (Nebuchadnezzar) art this head you solemnly renounce the world, the devil, and the flesh, and determine to serve of gold. And after thee shall rise another kingdom inferior to thee, and another third Christ. Do for thine immortal soul's sake come over to the Lord's side. Keep to the kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom world and it will cheat you. O beware of its deceitfulness! Destruction is beneath its shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: allurements. What shall all avail thee, if thy soul be lost? If you would have unalloyed and as iron that breaketh all these, shall it break in pieces and bruise. And whereas and everlasting happiness, look to Jesus for pardon, holiness, and heaven, and from thou sawest the feet and toes, part of potter's clay, and part of iron, the kingdom shall him you will receive grace to enable you to keep the world beneath your feet. Then, be divided; but there shall be in it of the strength of the iron, foras- much as thou though the world will think you crucified to it, it will be also to you. Should it hate sawest the iron mixed with miry clay. And as the toes of the feet were you, you will be independent of it. 14 PROPHETICAL SKETCHES. PROPHETICAL SKETCHES – THE DREAM OF THE KING 13 part of iron and part of clay, so the kingdom shall be partly strong and partly broken. And Does anyone long to be crucified to the world? Look to the cross of Christ whereas thou sawest iron mixed with miry clay; they shall mingle with the seed of men; stream issued and came forth from before him: thousands thousands ministered unto but they shall not cleave one to another, even as iron is not mixed with clay. And in the him, and ten thousand times ten thousand stood before him; the judgment was set, days of these kings shall the God of heaven set up a kingdom, which shall never be and the books were opened. I beheld then because of the voice of the great words destroyed: and the kingdom shall not be left to other people, but it shall break in pieces which the horn spake: I beheld even till the beast was slain, and his body destroyed, and consume all these kingdoms, and it shall stand forever. Forasmuch as thou sawest and given to the burning flame. As concerning the rest of the beasts, they had their that the stone was cut out of the mountain without hands, and that it break in pieces the dominion taken away: yet their lives were preserved for a season and time. I saw in iron, the brass, the clay, the silver, and the gold; the great God hath made known unto the night visions, and, behold, one like the Son of Man came with the clouds of the king what shall come to pass hereafter; and the dream is certain, and the interpretation heaven, and came to the Ancient of days, and they brought him near before him. And thereof sure. Chap. 2: 38-45. there was given him dominion, and glory, and a kingdom, that all people, nations, The sum of the dream of the king is this. Four universal empires or monarchies and languages, should serve him: his dominion is an everlasting dominion, which were to be set up by men in succession on the earth. The first was the kingdoms of which shall not pass away, and his kingdom that which shall not be destroyed.” Chap. 7: 2- Nebuchadnezzar was the ruler, “Thou art this head of gold.” The second, inferior to his, 14. represented by the image's breast and arms of silver, was to arise “after” his. The third in Here is the interpretation of the vision. “These great beasts which are four, its succession is compared to the belly and thighs of brass, and was to bear rule over all are four kings (or kingdoms), which shall arise out of the earth. . . . The fourth the earth. The fourth following it is represented by the iron legs of the image – a kingdom beast shall be the fourth kingdom upon earth which shall be diverse from all “strong as iron, forasmuch as iron breaketh in pieces and subdueth all things; and as iron kingdoms, and shall devour the whole earth, and shall tread it down, and break it in that breaketh all these shall it break in pieces and bruise” – a kingdom which after pieces. And the ten horns out of his kingdom are ten kings (or kingdoms) that shall breaking the others was itself to be divided, as symbolized by the ten toes of the image arise: and another shall rise after them; and he shall be diverse from the first, and he “part of iron and part of clay,” into ten parts which would remain separated “even as iron shall subdue three kings (or kingdoms). And he shall speak great words against the is not mixed with clay.” One more universal kingdom or monarchy would succeed them Most High, and shall wear out the saints of the Most High, and think to change times – an empire not set up by men but by God – an empire which was to smite the image and laws: and they shall be given into his hand until a time and times and the dividing itself and scatter its parts like dust – “a kingdom which shall never be destroyed, but it of time. But the judgment shall sit, and they shall take away his dominion, to consume shall break in pieces and consume all the kingdoms, and it shall stand for ever.” and destroy it unto the end. And the kingdom and dominion, and the greatness of the THE VISION OF THE PROPHET. kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve “The four winds of the heaven strove upon the great sea. And four great beasts came up from the sea, diverse one from the other. The first was like a lion, and had eagle's and obey him.” Chap. 7: 17, 23-27. wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, The vision of the prophet presents to us the same universal monarchies, but and made stand upon the feet as a man, and a man's heart was given to it. And behold in another view, and with fuller outline. They are seen by him to arise out of the sea another beast, a second, like to a bear, and it raised up itself on one side, and it had three on which the four winds of heaven strove, or out of political convulsions. We will ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour trace the outline given by the prophet. much flesh. After this I beheld, and lo another, like a leopard which had upon the back The first kingdom, symbolised by a lion with eagle's wings, was the of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Babylonian. It corresponded to the head of gold. At that time it was the greatest After this I saw in the night visions, and beheld a fourth beast, dreadful and terrible; and among the nations, as the lion is the greatest among beasts, and the eagle among strong exceedingly; and it had great iron teeth; it devoured and brake in pieces, and birds. It had many tributary kingdoms attached to it. But these were to be clipped off stamped the residue with the feet of it: and it was diverse from all the beasts that were from its body. It was to cease from being a kingdom. Sovereignty was to be taken before it; and it had ten horns. I considered the horns, and, behold, there came up among away from it. The lion's heart exchanged for a man's heart. them another little horn, before whom there were three of the first horns plucked up by The second kingdom symbolised by a beast like a bear, was the Medo- the roots: and, behold, in this horn, were eyes like the eyes of a man, and a mouth Persian. While the Babylonians with the magnanimity of a lion spared their speaking great things. I beheld till the horns were cast down, and the Ancient vanquished, the Medo-Persian with the ferocity of a bear spared not theirs. The THE VISION OF THE PROPHET. 15 kingdom raised itself up on one side. Persia after the conquest of Babylon obtained the 16 THE PROPOSED PAPAL HIERACHY. of days did sit, whose garment was white as snow, and the hair of his head like pure wool: his throne was like the fiery flame, and his wheels like burning fire. A fiery ascendancy of Media, and the empire took the name of Persian. It devoured much flesh, extending its conquests. In particular, Lydia, Babylon, and Egypt were subjected by it, and formed the three ribs in the mouth of it. The Rev. Dr. Smith moved that Mr. Ferguson of Kinmundy be called to the chair, and The third kingdom, symbolised by a leopard with four wings of a fowl, and congratulated the meeting that they should have to preside over them the grandson of Dr. McCrie, the biographer of Knox. (Applause.) four heads, was the Grecian. Under Alexander the Great it subdued with astonishing Mr. Ferguson having taken the chair, the meeting was opened with prayer by the Rev. celerity the nations of the earth, which he formed into one monarchy. At his death it Mr. Bush. was divided into four kingdoms under four heads. The Chairman then stated that he had to intimate apologies from one or two friends, The fourth kingdom, symbolised by a great and terrible beast with strong iron including the Rev. Mr. Williamson, who was exceedingly sorry that other engagements prevented teeth, was the Roman. It was diverse from all the other kingdoms in its forms of him from being with them that evening. Lord Galloway, who was asked to preside, and would willingly have done them the honor, was at present at Knowsley, and regretted that his government, and in the extent and duration of its dominion. It was a kingdom of iron engagements prevented his undertaking fresh duties of any description. A letter was also read and held the world in bondage. The kingdom was to be divided into ten. In the reign from Sir John Murray of Philiphaugh; who said – “I deeply regret that I shall be prevented of Theodosius the great, the kingdoms were – The Vandals and Alans in Spain and attending the meetings to be held on the 7th inst. for the purpose of taking measures to oppose the Africa; the Suevians in Spain; the Visigoths; the Alans in Gaul; the Burgundians; the establishment of a Roman hierarchy in Scotland. Ill-health is keeping me a close prisoner to the house, and I fear I shall not again be able to take part at any public meeting. I sincerely trust that Franks; the Britons; the Huns; the Lombards; and the Ravennese. Out of this empire resolutions will be passed at the meetings, worded strongly, and with 'no uncertain sound.' No was to rise a new power, differing from the other ten kingdoms, and subduing three compromise; no compromise – rather let us fight a Reformation battle over again. The people had of them before it. To what power in all the history of the fourth monarchy can we better awake before it is too late.” There was also an apology from Lord Polwarth, who regretted point and say, This is the little horn? To the Papacy. It was div- erse from all the rest he did not see his way to join in the proposed meeting, although he was opposed to any increase in uniting supreme secular and spiritual authority. It subdued the three kingdoms of in the Romish power or influence. The chairman then went on to state that they were present that evening as a kind of conference or preliminary meeting to ventilate this subject, in the hope by- Ravenna, Lombardy, and Rome, and the Pope wears a triple crown in memorial of it. and-by of having larger and more efficient meetings in the large towns of Scotland. At a private It, with a look more stout than its fellows, deposed kings, and interdicted kingdoms. conference held that forenoon, a committee of gentlemen both in the east and west of Scotland It spoke great words against the Most High, substituting its commandments in the had been formed for the purpose of seeing to those arrangements, and they trusted, as soon as they place of God's. It tried to wear out the saints of the Most High by the horrors of the were made, to have some demonstration on the subject. He had often individually met with the question – What is meant by the Popish hierarchy in Scotland? Wherein does it differ from other Inquisition and the flames of the stake. It thought to change times and laws by Church organisations? It simply meant the setting up by the Roman Catholic power of a complete unscriptural festivals, fasts, and sacraments. And it was to hold its dominion for a organisation by which they could enforce the ecclesiastical laws of their Church, commonly time times and a half, or 1260 years, when the judgment upon it would sit. known as the canon law – laws which, professedly being ecclesiastical, nevertheless were as truly The fifth and last universal monarchy is the kingdom of our Lord Jesus Christ laws which embraced and tyrannised over the liberty and property of men as any laws proceeding and His saints. Literality has been seen in all the preceding monarchies, why not in from an absolute monarch could do. He was sure that all intelligent men would see that the setting up of such an organisation in Scotland would be followed by results that they could not but look this? Why not understand a kingdom, set up in succession to the Roman, whose Head upon as subversive of their liberties. (Applause.) It meant a separate jurisdiction. Lord Denbigh shall be the Lord Jesus Chris – the Son of Man in person, with all His saints? Why had lately said that every Catholic was bound to be a Catholic first and an Englishman next; and interpret literally the first four kingdoms, and spiritualise the fifth? Experience has the other day that principle had been carried out by the toast of “The Pope” being given with shown us that they were literally subsisting on the earth. Should not experience guide acclamation in advance of the Sovereign of this country. The Papal claim was that the Church of Rome dominated the world. He not only regarded this proposed institution of the Romish hierarchy us in our hope of one universal kingdom yet to come. in this country as an inroad on the liberties of our fellow subjects, but also as a supreme insult on J. B. our law. He did not suppose in the history of the world that there were more careful safeguards ══════════════ sought to be put around our reformed religion than the Acts of the Scottish Parliament, passed in 1560, and ratified in 1567, and which were now incorporated in the Treaty of Union between THE PROPOSED PAPAL HIERARCHY. England and Scotland. The Act of 1560 forbade the exercise of jurisdiction of any official under –––––––––––––– the Pope in this country, and forbade the acceptance of any title proceeding from the Pope in this PUBLIC MEETING IN EDINBURGH. country, and forbade the acceptance of any title proceeding from the Pope by any subject of this ––––––––––––––– country, as well as assistance by money or countenance of any kind to any such bishop or other dignitary, and that under the pains of confiscation or exile. The Acts, as he had said, had been On the 8th January last, a public meeting was held in the hall of the Protestant Institute, reintroduced, and were embodied in the Treaty of Union between England and Scotland, so that in connection with the proposal for the establishment of a Papal hierarchy in Scotland. Among he held that no permission could be given, he did not say sanction, because he could hardly venture those present were – Rev. Drs. Begg, Thomas, Smith; and Wylie; Rev. Mr. Thomson, Glasgow; to realise the thought that a Protestant Government of 18 THE THE PROPOSED PAPAL HIERARCHY. 17 PROPOSED PAPAL HIERARCHY. Rev. Messrs. Butler, McEwan, Bush, and Divorty, Edinburgh; Mr. Ferguson, of Kilmundy; Mr. this country, that a Queen on the throne, with such a coronation oath as she had taken, would Guinness, secretary of the Protestant Alliance; Mr. W. Kidston of Ferneigair; Mr. H. A. Long; sanction in the slightest degree any such institution. (Applause). And the tactics of Rome are very Glasgow; Mr. Niven, Dundee: and others. cunning. He did not fancy that they asked any such sanction as that. They went on the hopefulness that by taking a bold step and doing the thing it would be winked at and passed with impunity, it was at variance with our civil law and civil rights and liberties. He pointed out how this had and by-and-bye they would agitate, as in the case of the Ecclesiastical Titles Bill of England, until been shown in the case of Mr. O'Keefe in Ireland, and also in a case in Canada. they had procured the abrogation of the Scottish Acts of Parliament and their exclusion from the Mr. Chalmers I. Paton, in supporting the resolution, said that in Scotland whatever Treaty of Union. Therefore he thought it was incumbent on them as a nation and people to resist differences might exist in regard to union matters, they ought, as Protestants, to be united as one in the very beginning this attempted usurpation, and, by showing a bold front and determined body to combat the toe just now threatening us from a foreign shore. (Applause.) If the Scottish attitude from one end of the land to the other, to let the Roman Catholics and their great agent in people would lift up their voice and say that they would not have that hierarchy in their midst, he this country – Cardinal Manning – see that if they were to override Scotland with their Popish thought the present government were likely to yield to their solicitations. The Scottish people organisations, as leading to their old Popish supremacy, they would have to do it as in former were famed throughout the world as the most Protestant nation on the face of the earth, and he times it was attempted to be done, but not accomplished – through the blood of the best sons that hoped their Scotch blood would so warm in regard to this matter that they would not lose the good Scotland had. (Applause.) name they had had among the nations in former times. (Applause.) Dr. Wylie proposed the following resolution: – “That the establishment of a Popish The Rev. Dr. Begg next moved – “That the dangers springing out of the Popish hierarchy hierarchy in Scotland, designed as it is for the exercise of a foreign jurisdiction professedly render it the duty of true Protestants to oppose its establishment, and to enlighten the whole religious but mainly temporal, is a contravention of our law and a danger to our religion.” Rome community on the subject.” He said there seemed to be delay in establishing this hierarchy, and was about to set up her hierarchy in our country, and some said, What harm would that do? It he had heard several speculations as to the cause of that delay. But after all the delay might not would not convert them to Popery unless they themselves were willing to be so converted. But it prove to be great, and the rumours might be set abroad for the purpose of getting the Protestants implied, first of all, a virtual surrender of our standing as a Protestant country: they quitted the of Scotland off their guard. He could quite well imagine that that might turn out to be the state of ground on which Knox placed them, and which they had kept these three hundred years; it implied the case. But even if there was to be delay, the most probable conjecture he had heard of it was a virtual repudiation of all the protests and warnings of our fathers, and an abandonment of all the that a discovery had been made as to the law of Scotland with reference to it, and an attempt might fences and bulwarks which their piety and patriotism reared to protect our country against this be made to have the law altered previous to its introduction. He wished, therefore, that the people system; it implied, moreover, a foolhardy contempt of all the teachings of history, and of all the of this country might have their eyes fixed steadfastly on that possibility, because whatever experiences of living nations; and it implied yet more, it implied open disrespect to the warnings confidence they might have in any of the Governments which might exist in this land, they knew of the Word of God, that told us that wherever this system came the judgments of God came along that great pressure could be brought to bear on every Government, and it was the duty of the with it. People say why not let the Romish Church make her arrangements even as they permit the people of the country to keep that in view. If the Romanists brought pressure to have the law Protestant Churches to make theirs? Now, in the first place, the source of the jurisdiction of the altered, let them understand that it would be in opposition to the determined and persevering Protestant Churches was within the kingdom, the source of the jurisdiction of the Romish Church efforts of the whole mass of the Protestants of Scotland if any change were attempted. Referring was outside the kingdom. The Protestant discipline was purely spiritual; the Popish discipline was to the resolution which he had submitted, the Rev. Doctor stated that if they look-ed to some of three-fourths temporal. Again, the jurisdiction of the Protestant Churches was an integral part of the circumstances connected with Scotland at present, they would see how important it was that the Constitution; it was in accordance with the law of the land, inasmuch as it was based upon the the suggestion in the resolution should be adopted, that efforts be made to enlighten the people, Bible. The hierarchy ignored our law, our Constitution, our Bible, and knew only the ex cathedra and even to enlighten ministers on the subject. He had met many ministers who were utterly edicts of the Vatican and Canon Law. Their ecclesiastical courts submitted their decisions to the ignorant of the subject of Popery, and who should go to Protestant classes to receive more revisal of the civil courts as regarded their civil effects, rendering to Caesar the things that were education. (Laughter.) He was perfectly certain that if they were to put to every 100 persons going Caesar's, and to God the things that were God's. The hierarchy would do nothing of the sort. It along Princes Street, or coming out of their Protestant churches, a few plain questions in regard was not a church they were setting up; it was a Roman nation they were creating in the heart of to Popery, they would find that no more than five could give any decent answer. Yet they would the Scottish nation. (Applause.) He would say, with all respect, and with all fidelity, that ministers find that every Romanist, even the poorest scavenger belonging to the Church of Rome, could were failing in their duty at a great moment of Scotland's history. Had all the pulpits of the country argue with plausibility in favour of his creed, in a way that would put to silence a vast number of spoken out, this aggression would not have been possible. (Applause.) This was the more to be so-called Protestants. Rome had lately adopted all the machinery of the Reformation. It was deplored, because their ministers would be the first to feel the blighting effects of this hierarchy. accomplished largely by means of the printing press. They now saw marks of the footsteps of The Jesuits were not what the world believed them to be, and what two centuries of history had Rome in many of our newspapers and periodicals. They had also seized the school, which was proved them to be, if they were not ready at this hour to profess, nay, to swear to, the creed of the another great instrument of the Reformation. Another aspect of the question was that Protestants Free Church and of all our Churches, and to take the formula of admission into the ministry, the and Protestant ministers were busy breaking down every barrier of the Reformation. What were eldership and deaconate. All over Europe they could trace the track of the Jesuit. They saw him all those processes for undermining its sufficiency and completeness as a revelation from God? only a few weeks ago urge France to the brink of civil war. They saw him this moment putting What were all the principles that were put forth in regard to doctrine, for example, and in regard down the evangelisation of Spain by edict. They saw him inaugurating a reaction in Italy; and even to worship, and to many of the arrangements connected with the Church? They would find taxing to the utmost the energies of the puissant Bismarck to guard Germany from his that if many of these men were brought into conflict with an intelligent Christian priest. they machinations; and if any man thought that he had done with the Jesuit he had that thought to would not be able to stand for a moment. For instance, if they had no real Bible, but a doubtful unlearn amid much bitterness and sorrow. Bible, if they could find that there were original mistakes in the Word of God, what right had they Mr. Guinness, secretary of the Protestant Alliance, London, maintained that at present to call in question any of the statements of Romanists? The ground of the Reformation was that the Roman Catholics had all the toleration necessary for the teaching of their religion, and that the Bible, and the Bible alone, was the religion of Protestants, and 20 THE THE PROPOSED PAPAL HIERARCHY. 19 PROPOSED PAPAL HIERARCHY. the object of sending new bishops was that they might have territorial jurisdiction. That, it seem- he said that very many men apparently were busy subverting that first principle of the Reformation, ed to him, interfered with the jurisdiction and supremacy of the Queen and Government of this and many other principles of the Reformation were being quietly subverted; whilst the great mass of country. By establishing this temporal government the canon law was also being established, and their people, instead of being thoroughly drilled, as their ancestors were in sound knowledge, were spending their time in puffing tobacco smoke and reading penny newspapers, which was about the The Committee on Sabbath Observance and Public Morality appointed by the extent of their literature. (Laughter.) That was but paving the way for the aggression of Rome. Just as Presbyterian Assembly of Victoria have not shirked their duty; though the discharge of Oliver Cromwell, when he saw the Scotch army coming down towards him, said – “The Lord hath delivered them into our hands;” so, in like manner, Rome was watching all these indications with a it required their protest against the conduct of the Governor. The following is a portion view to her setting up the hierarchy, and was in the expectation that she would soon be able to overrun of their report which was adopted by the Assembly on the motion of the Rev. John Scotland, and undo all the efforts of their ancestors in establishing the Reformation. He trusted that Gardner, seconded by Dr Cairns, with but one dissentient: “Your Committee cannot Rome was counting without her host, and that there was a vast number of people in Scotland who were refrain from expressing their regret that His Excellency, in returning from his recent sound in Reformation principles. But they required to be aroused and instructed, and that fearful apathy visit to Hamilton, should have made use of a Special Sunday train, inasmuch as it does which had crept over our country required to be broken by vigorous efforts on the part of those who really valued the Reformation and their privileges. (Applause.) not seem to have been occasioned by any pressing necessity, and such an example in Mr. Kidston, of Ferniegair, seconded the resolution, and in doing so said that as a political high places cannot fail to have a pernicious influence.” The Committee also protested system, Popery was the enemy of civil and religious liberty, a close corporation, or what they used against the increase of labour in the goods sheds on the Sabbath, and against the to call somewhat emphatically, but most correctly, a rotten burgh, which wielded every element unnecessary use of public conveyances by church going people. And the Assembly was of a dark irresponsible despotism that ever ground the people to the dust. (Laughter.) No subtlety of reasoning on the part of the defenders of Ultramontanism could divest of political significance desired to “set its face against everything that will tend to undermine and destroy the the fact that the dangerously ramified organisation of Rome was and would continue to be intently day God made for all mankind, on every hour of which is written 'Holiness unto the set upon two things – 1st, To deny within its own circle all rights which were in opposition to Lord.'” Sir George Bowen's public profanation of the Lord's Day was most Papal authority; and, in regard to the world outside of Rome, to override, at their will and pleasure, reprehensible as he is the representative of a Christian Queen who would never sanction the entire action of the civil powers, and to employ physical force for this end when it sees fit, such an unwarranted disturbance of the day of rest, and invasion of the privileges of and when the use of such force is within its reach. At the Reformation, when the “Popish Hierarchy” was overthrown, and its jurisdiction abolished, the Romanists were left under the about one hundred and fifty persons who were ordered to wait upon His Excellency. superintendence of their so-called – and pretended – sacrificing priests. Why? Just that they may Our present Acting Governor, the Chief Justice, was guilty of a similar have the full exercise of their religion. Though a priest could not govern, yet he could teach, and violation of the Sabbath in October last. When going to preside at the Circuit Court, he perform all the rites of Romish worship, so that, as it had been well said, the religion was tolerated, used a special train from Kingston to Naracoorte. To say nothing of the law of the but the government was forbidden. Cardinal Manning lately made the impudent declaration that “We must not fear to declare to England and to the world, the Pope's claim to infallibility, his British Empire regarding the keeping of God's Day, and the influence for evil of a right to 'temporal power,' and the duty of the nations of the earth to return to allegiance to him.” Judge's public profanation of it, one would suppose that the mere propriety of allowing He had sat within two feet of this feeble old man in the Vatican, in such a position that he could to others the day of rest would be sufficient to cause a better arrangement. Had it been not get away from him, and had to look upon him for twenty-five minutes. A more contemptible necessary for His Honor to go to Naracoorte on a Sabbath, a special carriage taken by old humbug he never saw in his life. (Laughter and applause.) To call this weak, feeble, ignorant, the usual train would have considerably lessened the excitement and labour occasioned fallible old man infallible, or to give him such titles as Our Lord God the Pope, or, in other words, to look upon him as something like a fourth person in the Godhead, was such awful blasphemy by a special train. It is sad to think that the dignity of man is so often kept up at the that the force of it could no further go. They had rank Popery in the Infirmary in Glasgow to deal expense of indignity to God. with just now, in the midst of this attempt to thrust a Romish hierarchy upon Scotland. (Hear, J. S. hear.) On that subject he would have to speak in Glasgow on an early day. ══════════════ Mr. Niven, Dundee, briefly supported the resolution. OVERLOOKED. Mr. Long, Glasgow, also supported it. Referring to the various important positions held by Britain from Roman Catholic countries, such as the Channel Islands, Gibraltar, and Malta, he ––––––––––– alluded to the fact that most of the colonies we possessed had been taken from Romanists and BY M.L.L. asked, Had not God blessed us with domination over the Roman Catholic? Did it not teach us this On a rising ground a small house stood “looking seaward.” So it had stood for lesson, that when the priest got into power the people got out; and that when the mass was up the twenty years, long before its present inhabitants had occupied it. It, and all about it, masses were down? The lessons of history so closely connected with ourselves were these, that looked bleached and bare, the sea air not being favourable to luxuriant vegetation. Still God had blessed the nation that was Protestant, and that the more Protestant it became the more it was blessed. (Applause.) its inner aspect was comfortable, pleasant, and inviting. Particularly so, when on a cold The second resolution, like the first, was unanimously adopted. night, as now, when the wind whistled outside, and the sea sounded angry and Dr. Begg moved a vote of thanks to the chairman; and the Rev. Mr. Butler closed the tempestuous; the fire in the little parlour burned brightly, and the husband, wife, and meeting with the benediction. child, a happy group, gathered round it. “Oh, what a noise the sea makes tonight, Papa,” OVERLOOKED 21 said 22 OVERLOOKED. SABBATH DESECRATION. the child, as a particularly wild rush of water subsided. “I like it; we never heard the sea –––––––––– at Hillside.” “Never, darling,” said her Papa stroking her fair hair, and he looked at his wife with a smile which said that the calm of Hillside had not been altogether unpleasant, though the sea could not be heard there. “Mamma wants to go back to Hillside, Daisy,” confidence, and he says he has written and for my benefit, and I do not doubt him. he went on, the same smile lighting up his brown eyes. “Mamma did not say so,” was What can have become of his letter?” The thought flashed across Arthur's mind that the reply, with an answering smile. An hour after, when Daisy was asleep in her little it might have been the letter marked “private,” but he concluded again that it could bed, Mrs. Lester raised her soft eyes to her husband, who was looking into the fire, and not possibly be that, and with the reasoning of a refined mind, argued with himself said, “Do you really think I am longing to return to Hillside?” “Did I say longing, that it might possibly refer to something with which he could have no concern, and Eleanor? If you were, I should not wonder at you.” “I should wonder greatly at myself. which might cause pain if referred to, so did not mention it. Mr. Ash-ton made every How unsympathetic you must think me, Arthur!” “That you know I am very far from enquiry, but still no trace of the missing letter, and as the months rolled on, it was doing,” while he took his wife's hand gently between his own two, “but could I know almost forgotten. Arthur had not a methodical turn of mind, and though like Dinah, you as I do, without knowing your love of old associations, your clinging to old he periodically had “cl'aring up times,” still to keep his papers in a permanent state friendships, your passionate fondness for places that have been familiar to you from of order was a thing which Mr. Ashton never looked for from him, and he would turn childhood, without feeling sure that this leaving Hillside has been, and still is, a great to his own orderly desk with a sigh of satisfaction. There was a paper missing and it trial to you.” “Well, you're right, but you are wrong too; during the first days after our was necessary for him to arrange and classify the others that he might be sure that it arrival here, I felt the passionate longing for Hillside that you have described, I felt that might not have been placed amongst them by mistake. He had almost concluded his to have back those 'days that are no more,' would indeed be 'life in death,' but I knew that search without success, when his eye fell on the letter marked “private,” which he all that had been, could come to us never more, and then I felt that to return would be thought safe in Mr. Ashton's possession months before. At the same moment Mr. agony instead of joy. So dear Arthur, you see that I have no longing for Hillside, so Ashton opened the door of his room with the missing paper in his hand, “You can comfort your heart with that assurance.” never have had this, Arthur,” he said, “but it is a satisfaction to have found it.” “I Mrs. Lester's uncle, Mr. Ashton, was a prosperous merchant; Arthur Lester had am very glad,” he replied, “but Mr. Ashton, here is a letter that I thought you had had for some years been his confidential clerk, which post he had held with credit. One day months ago.” He handed it to him as he spoke. Mr. Ash-ton opened it quickly. It took amongst the many letters that came addressed to Mr. Ashton, was one marked “private,” him some time to read, for in it was explained every particular of a most profitable which Arthur, confidential though he was, did not think of opening. At the time of its investment. He laid it down with a most aggrieved air, “How do you account for this, arrival, Mr. Ashton was absent from home, but on the following day, when he returned, Arthur?” he asked sternly, “This is the letter I should have received from Richard Arthur duly handed to him his letters, and amongst them, as he thought, the one marked Hargrave.” “I cannot account for it,” was the reply, “I thought I gave it to you, I “private.” Mr. Ashton, as a rule, spoke to him of all his most private concerns as regarded remember it being marked “private,” and yet wondering that you never referred to it business, and he was surprised when on the following day he made no remark concerning again.” “Then you remember having seen it?” “Of course I do.” Do you know what I this private letter. He even told his wife of the circumstances, remarking that he supposed have lost through not receiving it?” “How can I, Mr. Ashton?” “At least five thousand it was nothing to do with business as her uncle had in no way referred to it since receiving pounds! You probably think that such a trivial sum is of no importance to me it. One morning, a week later, as Arthur sat at his desk, Mr. Ashton came in with knitted whatever.” Arthur's face flushed. “You will hardly accuse me of keeping back the brows, and an open letter in his hand; he placed it before him saying “Can you make letter on purpose, Mr. Ashton,” he said haughtily. “I make no accusations, but anything of this? it seems that I should have received a letter that I most assuredly know thoughts will obtrude themselves,” replied Mr. Ashton with strange inconsistency. nothing about.” The haughty look increased on Arthur's face, “It is the first time Mr. Ashton, within The letter ran thus: – my memory, that any insinuation has been made against my at least honorable “Dear Ashton, intentions. I will admit that it was my fault, for which I am sorry, but I cannot account Is it possible that you can have left such a golden opportunity neglected? Daily for its being here, and you ought to believe that without any reservation.” “It is 1 have waited for your acceptance, but today, a fair and just offer is made, and your chance is lost. scarcely a time for you to instruct me as to what I ought to do,” was the reply given I cannot express my regret, for you know well, Ashton, that I would rather serve you than any in a contemptuous tone. It stung him deeply, and an angry reply rose to his lips, but other. the strong self-control which he usually exercised over himself came to his Yours, RICHARD HARGRAVE.” assistance, and with it, like a glimmer of light in the darkness, the thought “Charity OVERLOOKED. 23 suffereth long and is kind.” Never before had he been 24 FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. “I did not know that you corresponded with any Richard Hargrave,” said Arthur handing back the letter, “no letter has ever passed through my hands bearing unjustly accused by Mr. Ashton, and he felt sure that on reflection he would virtually his signature.” “That may be,” said Mr. Ashton, “still he is one in whom I have every retract his accusation of today. “It seems impossible that doubt should arise between you and my uncle,” said Eleanor, when her husband had told her of the circumstance. It has been truly said that circumstances are only wanted to bring out talents, faults or virtues On the matter of co-operation, four subjects engaged our attention, and are now submitted in our characters. Mr. Ashton's averted eye, and suspicious manner towards Arthur on to your judgment; viz.: – 1. Mutual eligibility of ministers. the following day, were to him a revelation; and as day after day passed by and there was 2. Mutual support by recommendation of publications receiving the sanction of the still no renewal of former terms between them, Arthur felt that to serve one who so Supreme Church Court as advocating the interests of our Churches. regarded him, would be impossible to him, even though he was so near a relation to his 3. The support of one or more native evangelists in the same heathen field with us, viz., wife. A fortnight had so passed, and as Arthur hung his hat on its accustomed peg on his the territory of China, where we have supported two labourers, and now resolve to support four. return home, he said to his wife, “Ella, you will be surprised at what I have to tell you.” And 4. Co-operation in the education of a native ministry. We think that the time is “I guess it,” she replied, a shadow of sadness passing over her face. “I think you do – 1 approaching when a fuller education must be given to those entering the ministry. To effect this have left your Uncle.” “I cannot blame you.” “His manner today was so intolerable – so men must be set apart to train others. To pay the salaries of such educators an endowment is suspicious, so contemptuous, and so openly so too, that on leaving I told him that when considered indispensable. Our Synod will be prepared to bear its full share of pecuniary convenient to him I should wish to vacate my post.” “His manner was softened then, responsibility, It now invites the consideration of the subject by our sister Churches. A common endowment, with united control and a common appointment of teachers or professors – possibly Arthur?” “On the contrary, I think it hardened, 'It is convenient the present moment,'” he partial and temporary at first – and a common participation in all advantages, unless the location said. So it came to pass that the life at Hillside which had once been so pleasant became of the hall in Sydney be considered an exception. We do not think it necessary to be more explicit only a memory of the past, and Arthur obtaining an appointment at a distance from the at present. If the project is taken up the details can be a matter of arrangement. city, he with his wife and child became occupants of the small house which stood With the deepest fraternal respect and Christian love, in the name and by the authority of “looking seaward.” the Synod of the Presbyterian Church of Eastern Australia, GEORGE SUTHERLAND, Moderator.” (To be continued.) ══════════════ A conversation followed the reading of the letter, embracing the whole subject and particularly the fourth article of co-operation, when it was elicited that the amount aimed at for FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. endowment of the hall was £5,000, of which the Synod would raise £3,000 and Victoria and South –––––––– Australia £1,000 each. The Clerk then moved – “That this Presbytery cordially welcomes the proposals for co-operation on the basis of a common testimony made to it by the Synod of Eastern The Presbytery met at John Knox's Church, Morphett Vale, on Monday, February 4, at 4 Australia; but inasmuch as the fourth article of the programme contains matter requiring ripened o'clock p.m., and was constituted with the usual devotional exercises. There were present – The consideration, agrees to defer coming to a final judgment on the whole scheme till the next Rev. John Sinclair, Moderator; Rev. G. Benny, minister; Messrs. A. Anderson and A. McCallum, ordinary meeting of the Court, and in the meantime commends it to the thoughtful attention of ruling elders; and the Clerk, Rev. J. Benny. Commissions from the sessions of Morphett Vale and office-bearers and members of the Church.” This motion, on being seconded by Elder McCallum, Aldinga, to Messrs. Anderson and McCallum, as their respective representatives to Presbytery, was carried unanimously. duly attested, were given in, read, and sustained. The Clerk reported that, as commissioned by Presbytery, he had spent a week amongst A letter of apology was received from the Rev. W. R. Buttrose, Robe, stating his inability the Gaelic speaking people in the vicinity of Spalding in the month of October last, with a view to be present on account of school duties. to organize them into a congregation of the Church. By means of personal dealing in household On the motion of the Clerk, seconded by Rev. G. Benny, the Rev. J. Sinclair was re- visitation and public evening services, in which he dwelt chiefly on the nature and intention of elected Moderator for the ensuing six months. Christian ordinances and their manner of observance, he had felt warranted to receive and admit The Moderator read and laid on the table the following communication from the Synod 11 persons into the communion of the Church, five of whom had in former times been of Eastern Australia: – communicants in Scotland. On the Sabbath three services were held, at which there was an “Sydney, N.S.W., January 12, 1878. attendance of over 100 persons. Deep solemnity pervaded the meeting at the observance of the To the Ministers and Elders of the Free Presbyterian Church of South Australia. Lord's Supper in the forenoon of the day. The baptism of eight children of the members took place Very dear Brethren – The Synod of Eastern Australia have directed me as their Moderator in the afternoon. On the ensuing Monday evening the people assembled in congregational meeting to acknowledge the reception of your truly fraternal communication of April last, and to express of their own accord under his presidency, and unanimously resolved to erect a place of worship, the deep satisfaction experienced from the sentiments which it contained. appointing four trustees being members of the Church, and an influential Building Committee. A Your good wishes are heartily reciprocated. We can ask no greater favour on you than difference about a suitable site was at once composed by Mr. Allan MacAskill's generous grant of the gracious and powerful presence of the Lord the Spirit in all your assemblies, as sent forth by a piece of land where several roads meet near the bridge leading to the township of Spalding. It the Great Head of the Church for the perfecting of the saints and for the increase of His body the was deemed better to delay the election of elders and deacons until a larger membership was Church. secured. Report received and approved. We are of opinion that a united testimony would make us virtually one Church, and would 26 “TWENTY YEARS AGO.” FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. 25 Of the Mission Station at Strathalbyn the Clerk reported that the interim session be of special service in the peculiar circumstances in which as Churches in the holy providence constituted by Presbytery, consisting of himself and Elders Stark and Robertson, met there on the of God we are placed. In our judgment the adoption of the ancient standards with two or three 22nd September last, and after divine service made up a communion roll of eighteen members, brief sentences embodying our distinctive position on the headship of Christ as opposed to the two being admitted for the first time, and the rest by certificate or known membership. On the practically abridged testimony of the Union Churches would meet the case. following Sabbath the Lord's Supper was dispensed. The weather was very inclement, but forming the Union had to use in assenting to its terms of association, and the seventeen members communicated. Regular Sabbath service had been kept up by the people, and dangerous freedom with which admission to the body was allowed in the case of latterly the Rev. John Anderson had been able to give them supply. Report received and approved. The Moderator reported that, in accordance with the appointment of Presbytery, the Rev. future applicants.” As the discussion of the former point may be new to most of our Mr. Buttrose and himself had supplied Baker's Range, in the South-Eastern District, with monthly readers, we take the liberty of extracting the following convincing statement of it in services. Owing to the scattered population there, they had to preach both in the township of its entirety from Mr. Paul's pamphlet: – Lucindale and in one of the settler's houses about six miles further south. The attendances were The Act 22 Victoria No. 82, by which the “Presbyterian Church of Victoria” encouraging. It was deemed rather early yet to form a Church, but he hoped this would soon be is established, provides in terms that – done. Report received and approved. The Rev. G. Benny reported that he had held service in conjunction with Elder Anderson 'The Confession of Faith, the Directory for Public Worship the Form of Presbyterian fortnightly at Yankalilla, as appointed by Presbytery. The attendances at these services had been Church Government, the Larger and Shorter Catechisms, agreed on by the Assembly of Divines very gratifying. The interim session appointed by Presbytery, consisting of himself and Elders at Westminster, in the year one thousand six hundred and forty-three, and approved of by the Anderson and Butterworth, had made up a communion roll of the remaining members to whom Church of Scotland, and the Second Book of Discipline of that Church; and as these are further the Lord's Supper had been dispensed in January last. Failing eyesight, however, now compelled set forth and defined in the Document, intitled Articles of Union, propounded and assented to by him to resign his appointment as Moderator of the interim session, intimation of which had been the bodies themselves, now uniting as the Presbyterian Church of Victoria; together with the given to the people. He wished in doing so to express the great love he had for that people, and formula appended to the said Articles of Union, shall be held to be the Standards of the said the happiness he had experienced in ministering to them during the past year. Elder Anderson Presbyterian Church of Victoria, and adherence to the same shall be required,' &c. stated that the Yankalilla people had received with sorrow the intimation of Mr. Benny's intended “On looking at this list of formularies enacted to be religious standards for resignation, and hoped that the Presbytery would be able to continue to supply them with services. the body thus called into existence, it will be noticed that the greater proportion The Presbytery regretted to be obliged to accept the Rev. G. Benny's resignation; and, in regard to continued supply of ordinances to the Yankalilla congregation, left the matter in the hands of consists of documents, originated in the Westminster Assembly. One, however, the the Clerk to make the best arrangement in the circumstances. Second Book of Discipline, is of different authorship, being the composition of the As convener of the Home Mission, the Moderator stated that there was to the credit of famous Andrew Melville – a household name in the earlier history of the Scottish the fund the sum of £33 11s. 11½d. The Clerk also reported that £2 17s. 4d. had been received as Church. The appearance of the Second Book among the list of “Presbyterian” church contribution to the Presbytery fund from John Knox's Church, and that amount now stood to the credit of that fund. standards is noteworthy, for it is due to one of several component ecclesiastical The sessional records of the Morphett Vale, Kingston, Aldinga, and Yankalilla Churches, pressures by combination of which Presbyterian Union in Victoria was formed. The together with certified communion rolls from Morphett Vale, Kingston, Robe, Ald-inga, Second Book of Discipline – although it was adopted by the Church of Scotland – Yankalilla, Spalding, Strathalbyn, and Naracoorte, were laid on the table of the Presbytery, was never sanctioned by the Parliaments either of Scotland or England. With the examined, and attested. Number of members, 267. exception of a few paragraphs, extracted from it and embodied in an Act, bearing The Presbytery appointed Sabbath, the 17th inst., to be kept as a day of thanksgiving to Almighty God for the recent harvest. date 1592, it continued to carry the sanction of the ecclesiastical courts alone, and The minutes having been read, the next ordinary meeting of Presbytery was appointed to never was recognised by any legislature. It stands, therefore, in a very different be held in McCheyne Church, Kingston, on Monday, the 5th day of August, 1875; at 4 o'clock in position from the Confession of Faith and other Westminster symbols, all of which the afternoon. This having been intimated by the Moderator, the Court adjourned, closed with were stamped with authority either by the Parliaments of England or Scotland. Why prayer. this exceptional document was admitted into a list of standards for the government ══════════════ of colonial Presbyterianism – in other words, why a colonial Parliament should have “TWENTY YEARS AGO.” adventured to ratify a church document against which all Parliaments in Britain ––––––––– steadily set their faces from the time of its composition – may be an interesting point This is the title of a well written pamphlet called forth by “Presbyterian of enquiry; but we do not care to enter upon it. We are concerned, at this stage, with Apostacy” which we noticed in our last number. Its author, our esteemed brother, the the ecclesiastical parties that formed the Union, and with the reason which they had Rev. Arthur Paul of the Free Presbyterian Church, St. Kilda, Victoria, takes occasion for enumerating the Second Book of Discipline among their formularies. And what “to point out the germs of the evils” complained of in the other production “as they must be said about the matter is this – that the name of the Second Book of Discipline lie enfolded in the original constitution of the law established Presbyterian Church in was maintained among the Union standards for purposes of deception, and that, it Victoria.” Having had “something to do with the events but not with serves no other purpose in the place which it there holds. By its 28 “TWENTY YEARS AGO.” 27 “TWENTY YEARS AGO.” the construction of the Presbyterian Union,” he deals with the vices which he presence one of the ecclesiastical parties composing the Union is enabled to offer a persuaded himself that he saw, twenty years ago, in the projected Presbyterian specious, but an illusory defence of themselves. When this has been said, nothing constitution, and which were chiefly two, “viz: the equivocation which the parties further can be added to account for the phenomenon of the Second Book of Discipline among those standards. As is well known, there were three dissonant Voluntary; and it is impossible that the same document should be both. Each of you views among the founders of the “Presbyterian” Church – some being Erastian in circulates his own interpretation, and connives at his neighbour circulating his; and their views of church government, others Voluntary, and the greater part (speaking then you say you are united. But, I ask, why do you hold up this Second Book of of ministers) Free Church. The standards having been ultimately cast into a shape Discipline at all as an instance of things about which you agree, when neither of you most agreeable to the voluntary view some seeming concession was made to humour allows the sense in which the other expounds it. This is not now a question affecting the Free Churchmen, by holding the Second Book of Discipline where it stands in the right interpretation of a book, but a question touching the honesty of two men the list of formularies. And the sole duty which this document now discharges in the who say they are agreed about a document, which, nevertheless, neither can trust the unionist programme is to offer an effigies of Free Church tenets on the vexed question other to explain.' of the magistrates' duty in religion, the outlines of Free Churchism thus presented As we have said, this double-dealing is imbedded in the very structure of the being immediately afterwards blurred over with a neutralizing composition, and union, for it is inseparable from the combination of mutually repugnant articles on effectually brushed out in a subsequent portion of the standards. What is gained by which this colonial Presbyterianism has been constructed, and it sufficiently accounts this legerdemain might seem to be nothing; but in reality – that is to say, in practice for the hostility to creeds and confessions which has sprung up in the statutory – there is something gained. There is gained a facility for shutting the mouths of 'Presbyterian' Church. Creeds are like the multiplication table, having no beauty in honest, but not over acute enquirers among the Free Church laity, who are directed themselves to make them desired, and deriving all their value and hold upon the to look at the presence of the Second Book of Discipline in the union standards, and minds of men simply from their undeviating fidelity to truth, and the unsophisticated knowing, or perhaps only having heard, that the Second Book covers a pronounced faith in them which their disciples feel. Surrender this faith, and they become a corpse expression of Free Church views, such enquirers are satisfied or silenced; and the fit only for the burying. No wonder if some in the Presbyterian Church are already in colonial Free Church ecclesiastics who were the promoters of union get leave to motion to have their dead Second Book of Discipline carried out of sight. affirm, and apparently to demonstrate, that they are as much Free Church in their new It may be well to refer, at this point, to the doctrinal definitions of the Second connection as they were in the old, and have surrendered nothing either to Voluntaries Book, in order to establish the statements just advanced. Let it be remembered, then, or Erastians. This fair show of fidelity on the part of the Free Church unionists that there are many professed Voluntaries in the Presbyterian Church who maintain assumes the colour of mere duplicity, however, when the Second Book comes for that the State has no call nor title to take cognizance of religious matters, or to show exposition into the hands of some unionist belonging to either of the other sections. any preference for one form of religious faith or worship above another. Let any one Suppose a member of the Union who professes Voluntary opinions is confronted with consider, then, whether duplicity be not a just account of the matter when such a the findings of the Second Book of Discipline, and asked whether he receives them, Voluntary professes to receive the following propositions. They are quoted from the he will answer that assuredly he does not; and how, then, has he taken his place in a Second Book of discipline, chap. x., merely Anglicising the diction: – church having the book among its standards? His answer is ready. The Second Book 'Although all the members of the Church be holden, everyone in their vocation and of Discipline is qualified away by a subsequent provision, which effectually according thereto, to advance the Kingdom of Jesus Christ as far as lies in their power: yet, chiefly, neutralizes all its distinctive teachings; and, therefore, no man in the united body is Christian princes and other magistrates are holden to do the same, for they are called in the Scriptures nourishers of the Church: for, so much as by them it is, or at least ought to be maintained, fostered, obligated by it any further than he chooses: that is, no one is really bound by it at all. upheld and defended against all that would procure the hurt thereof. So far, the Voluntary unionist may successfully vindicate his own consistency. But So it pertains to the office of a Christian magistrate to assist and fortify the godly proceedings he does so, it is plain, only by implying that, Cain like, he is not concerned about the of the Church in all behalves; and, namely, to sec that the public estate and ministry, thereof be consistency of his Free Church brother. For, if any one not belonging to the maintained and sustained as it appertains according to God's Word. Presbyterian Church were to say, that such a double use of a document is To see that the Church be not invaded nor hurt by false teachers and hirelings, nor the rooms thereof be occupied by dumb dogs or idle bellies. discreditable, seeing the parties who differ about it not only profess to be united, but To make laws and constitutions agreeable to God's Word for advancement of the Church actually proffer this document, which they cannot harmoniously interpret, as a and polity thereof, without usurping anything that pertains not to the civil sword.' &c. symbol and tessera of their union, it would not be easy to repel the reflection. Suppose Now, simply, let it be asked how, with honesty, can any man holding an outsider, simply regarding the interests of public truth and honour, brought these Volunt- parties, with their two discordant interpreta- “TWENTY 30 WHY DO WE STILL REMEMBER THE FIFTH OF NOVEMBER? YEARS AGO.” 29 ary views subscribe to the above propositions, or affect to receive a book which tions of the Second Book, together, he might well demand of them jointly – 'How is contains such teaching? Granted that he qualifies away every word of the above by a it that you have both agreed to vend an untruth, by making a double use of your proviso, what integrity is there in affecting to receive a book, all the specialities of standard? One of you says they are Free Church in their tenor; the other says they are which he explains entirely away? And is it not duplicity on his part to hold such a of night, they stowed away thirty-six barrels of gunpowder, covered them over with faggots and book among the standards when he knows what use his Free Church Confederates coal, and left the vault doors open, as though there had been nothing to conceal from view. The time fixed for the execution of the plot was the Fifth of November, the day appointed for the make of it. For they do not scruple to blazon the teachings of the Second Book of assembling of Parliament, and when the King, Queen, and Prince of Wales were expected to be in Discipline as if they were binding on every member of the united body. This the House with the principal nobility and gentry. The rest of the Royal Family were to be seized barefaced fraud the Free Church unionists practise, and the other sections of the and all murdered, except the Princess Elizabeth, who was to be raised to the Throne, under the unionists wink at for a common advantage, in order that the union may go down with care of a Roman Catholic Protector. the Free Churchmen of Scotland. And, as we have said, therefore, the Second Book The destined day approached. The conspirators were filled with great confidence. There were twenty accomplices, and not one had betrayed the secret, although the plot had been on foot of Discipline serves only one purpose in the 'Presbyterian' Church of Victoria. Its for twelve months. The King knew nothing of the awful fate which was planned for him and his special doctrines (all in it that is not equally* taught in the Westminster Standards) family, and the Lords and Commons were busily preparing for the grand day of opening, quite are repudiated by one section or other of the unionists, and liberty to take the benefit ignorant of the deadly contents of the dark cellar, beneath the House, which was intended to blow of such repudiation is expressly provided for all who desire it in the second of the them all into the air, without a moment's warning. Before the day arrived, a Roman Catholic nobleman, whose life was desired to be saved union articles. But it serves a purpose, nevertheless, in the union, for the other by one of the conspirators, received a mysterious letter, full of dark hints about an awful blow sections to let the Free Church section speak as if these repudiated doctrines were which Parliament would receive from invisible hands; and the letter further gravely besought him always and altogether in force – the design being to disarm the suspicious and shut to absent himself on that day. This nobleman's name was Lord Monteagle, who at first thought the mouths of the honester Free Churchmen at home lest the powerful influence of this a foolish attempt to frighten him from his duty, but there was something in the writer's tone the Free Church, in Scotland, should be given against the union. That such flagrant which impressed him, and he showed the letter to the Earl of Salisbury, who laid it before the King; the latter, with his penetrating sagacity, conceived that the letter implied some fearful duplicity should be possible in any Church is sufficiently lamentable, that it should catastrophe to be effected by means of gunpowder. He therefore gave orders to search the vaults be practised in connection with that Church's standards is reason enough why men beneath the Houses of Parliament, on the day previous to the meeting of the great National should grow weary of these standards altogether, and be constantly showing their Council, and there – intent on his wicked purpose – was found Guy, or Guido, Fawkes, standing teeth at creeds and confessions.” in a dark shadowy corner, close by the concealed gunpowder; matches and everything proper for firing the train were found on him. At first he behaved with great insolence and hardihood, and ══════════════ expressed the utmost regret that he had “lost the precious opportunity of at last sweetening his death by taking vengeance on his and God's enemies” (as he choose to style the Protestant King WHY DO WE STILL REMEMBER THE FIFTH OF NOVEMBER? and Parliament); but after some confinement, and the sight of the rack, his courage failed, and he ––––––––– made a fall discovery of the conspirators; all the twenty were taken by the righteous justice of England, and were all executed except three. “Please to remember the Fifth of November,” said a little boy, excitedly, running after It is thought that but for God's providence in connection with the letter to Lord me in street, and leaving his “Guy” in great danger of falling from the old chair on which it was Monteagle, about 30,000 persons would have perished in the explosion, including the numerous seated. spectators who would have crowded to see Parliament opened by the King or Queen. “What am I to remember?” said I, looking over my spectacles. This is why the memory of Guy Fawkes is held in such detestation by all English men, The little fellow looked puzzled, and cast a sidelong glance at the odd figure in the chair, women, and children, who love their country and its institutions. but was obliged to confess that he could not tell. Now, it occurred to me that many of the merry The religion which would prompt men to such atrocious deeds cannot be from the God boys who run about shouting that old rhyme do not know the terrible story connected with it; so I of Love. The teaching of Jesus is, that we should follow “peace,” and, so far from seeking to wish to tell it to them, that they may sing out, “Remember, remember, the Fifth of November,” “destroy men's lives,” should, after His blessed example, rather endeavour to save them! with a fresh intelligent interest. Rome is the same today as she was in the days of King James, and it is only want of My story goes back to A.D. 1605, to the reign of King James I., who succeeded the Pro- opportunity that hinders her from persecuting to the death our Protestant people. testant Queen Elizabeth. God's heavy judgments have fallen upon France and other Romish countries. His As soon as the King ascended the throne, the Papists resumed their unreasonable chastisement has always fallen upon England when she has courted and favored Popery in any demands; but the King determined to carry out the laws of the kingdom. Some of the Papists then way, and His mercy has as signally blessed her when she has resisted Papal domination. –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– One of our old divines, Bishop Sherlock, said: – “There is nothing an Englishman has * With the exception of the right of Congregations to elect their own office- more to fear from than the prevailing power of Popery. To design the advancement of Popery is to design the ruin of the State and the destruction of the Church, It is to sacrifice the nation to a bearers, a right which never was in dispute in Australia at any time. double slavery; to prepare chains for the body and for the mind. WHY DO WE STILL REMEMBER THE FIFTH OF NOVEMBER? 31 32 CARDINAL ANTONELLI'S WILL, resolved to carry out one of the most diabolical plots recorded in the history of mankind. God is dishonoured by Papal pretension, dishonoured by the worship of the wafer God; A person named Catesby assisted by Percy (a relative of the Earl of Northumberland) dishonoured by the worship of the Virgin Mary and the saints; dishonoured by the withholding of formed a conspiracy to exterminate at one blow the King and the Parliament. For this purpose His word, as much as possible, from the people, also the British throne, the Constitution, Civil they hired a vault beneath the House of Lords, usually used as a coal cellar; in this, under cover and Religions Liberties are in danger. Roman Catholicism is gaining ground in England. And now, dear boys, you will better understand why we should remember the Fifth of November, and when you grow up to be men, I hope you will, each one of you, be true to the highest interests of this great kingdom, and resist every encroachment of that cruel anti-Christian THE FREE PRESBYTERIAN. system, which once tried to destroy at a blow, the King, the Lords and Commons of Great Britain! One word before I lay down my pen! As you think of the treason of Guy Fawkes to the ════════════════════════════════════════════════════ King, remember the great King whom you should serve, and pray God that all rebellion against Him may be taken from your hearts, and that you may serve the Lord Jesus with a loyal heart and VOL. 2. No. 14.] JULY 1, 1878. [PRICE 6D. true, for ever! ════════════════════════════════════════════════════ “Ye that love the Lord hate evil; He preserveth the souls of His saints; He delivereth them out of the hand of the wicked.” Psalm 97: 10. C. M. R. Christ's Lordship over His People in Life and in Death. ══════════════ ––––––––––– CARDINAL ANTONELLI'S WILL. – The will of the late Cardinal is dated January 18, A sermon preached at Morphett Vale on Sabbath 14th April, 1878, on occasion of the 1871, and the preamble of it contains the usual solemn words wherein those who are about to dispose death of Mr. George Benny. By the Rev. James Lyall. of their property first commend their souls to God, stating the grounds on which they so commend them. Here are the words in which the Cardinal committed his soul to the mercy of God: – “Before ––––––––––– anything else, I commend my poor soul to the infinite mercy of God, trusting that through the Romans 14: 7-9. For none of us liveth to himself, and no man dieth to himself. intercession of the most holy immaculate Mary, and of my patron Saints – St. Peter, St. Paul, St. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: James, and St. Louis – He may grant me remission of my sins, and make me worthy of the eternal whether we live therefore or die, we are the Lord's. For to this end, Christ both died and glory of Paradise.” rose and revived, that He might be Lord both of the dead and living. The Cardinal here distinctly states upon what he was “trusting” his soul's salvation, namely, the intercession of Mary and his four patron saints; but no mention is made of CHRIST, the Only –––––––– SAVIOUR, the one MEDIATOR, the ever living INTERCESSOR, “the LAMB OF GOD, which These words assert in the most distinct terms the supreme Lordship of Christ taketh away the sin of the world,” whose name is “above every name!” “Neither is there salvation over his people, both in life and in death. The subject is introduced in the course of in any other,” says the Apostle Peter; “for there is none other name under heaven given among men an exhortation to Christians, to the exercise of mutual forbearance. As you are well whereby we must be saved.” (Acts 4: 12.) The Apostle Paul expressly declares that “Other aware, there were two great parties in the primitive Church. There were the Gentile foundation can no man lay than that is laid, which is JESUS CHRIST.” (1 Cor. 3: 11.) Therefore “trusting” in even ten thousand patron saints would be trusting in an unscriptural, and consequently, believers, who never had any connection with the ceremonial institutions of in a false and rotten foundation. Judaism, and who regarded those institutions as abrogated by the introduction of Very different is the language of the Apostle Paul in view of death and eternity; his simple the Gospel. And there were the Jewish converts who regarded these things with and entire trust was in CHRIST THE ROCK OF AGES: he says, “I know in Whom I have believed, warm affection and who were disposed to stand up for their permanent obligation and am persuaded that HE is able to keep that which I have committed to HIM against that day.” (2 Tim. 1: 12.) – not only continuing to observe them themselves but insisting upon their The will is engaging the attention of the Law Courts at Rome, and some curious revelations observance by the Gentile Christians also. Each class was in danger of thinking have been made. It is not settled yet. hardly of the other – the Gentiles regarding their Jewish brethren as narrow-minded and crotchety – the Jewish believers on the other hand looking upon their Gentile brethren as unwarrantably lax in their opinions and practices. The difference manifested itself in connection with the partaking of certain kinds of food, and the observance of certain days. Now in this chapter the Apostle urges that all such questions should be matters of forbearance. In support of this position, he advances a variety of considerations, and the principle laid down in our text is one of them – –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– the principle, namely, that Christ is our supreme Lord – that under all J. H: LEWIS, PRINTER, ADELAIDE. circumstances, living or dying, and therefore eating or abstaining, observing days

or not observing them, we are His, and are therefore bound to consider his honour,

and to exercise forbearance towards those who like ourselves regard Him as Lord.

34 CHRIST'S LORDSHIP OVER HIS PEOPLE. This doctrine of the supreme Lordship of Christ is brought in as it were by the way;

but it is referred to as a doctrine well known and recognised – so well known and recognised, that it ought at once to settle the question at issue. Such a doctrine man- of us can improve upon that simple statement. We may express the sentiment more ifestly goes on the assumption of the Supreme divinity of Jesus Christ. If He were a elaborately but put it as we may, it just comes to this, “He die or me die, he die me mere creature, how could He be Lord both of the dead and living? To possess such no die.” Jesus has saved us by His blood, and has given us life by His death, and universal dominion both over this world and over the world to come, demands since this is so He has acquired absolute dominion over us, and is our Lord both in qualities with which no creature can be credited. life and in death. It is a sublime idea which the text presents to us. The life and death of His Christ rose and revived; there, is another foundation fact of our holy religion. people are under the control of Christ, and not only so, they are objects of concern He rose again in attestation of the truth of His claims, and as a proof of the acceptance and interest to Him. The subject is fraught with consolation, and is eminently of His sacrifice – rose as the head and representative of all His people, and gave us a calculated to elevate our aims and to guide and purify our whole life. May the Lord pledge that all who are His shall in due time be made conquerors over death. They help us in our attempt to grasp the theme, and to set it forth clearly and impressively. have life in the risen Lord, “Because He lives they shall live also.” They are identified I. Let us look in the first place at the grounds on which this Lordship rests. with Him. Through the exercise of faith they become united to Him and share in all The Apostle refers to the death and resurrection of Christ, the two fundamental facts the benefits of His death and resurrection and exaltation. He is no more subject to of Christianity – facts indeed without which there would be no Gospel to proclaim. death. “Death hath no more dominion over Him.” “I am He that liveth and was dead, Christ died – that is a great foundation fact. The Son of God died – died for us men and behold I am alive for evermore, and have the keys of the invisible world and of and for our salvation – died for our sins according to the Scriptures. We were living death.” He lives now a life of glory and blessing. He is exalted on high, far above all under the curse of the broken law, but “Christ hath redeemed us from the curse of the principalities and powers and might and dominion and every name that is named not law, being made a curse for us.” We were liable to death with all its dark horrors. only in this world but in that which is to come.” “He is Lord of all,” and He is “The soul that sinneth it shall die.” But Jesus by His own death for us, has taken away especially the Lord of His own believing people The Apostle says that this was one that which is the sting of death, and which has armed death with all its force, viz., great purpose of the death and resurrection of our Lord, “for to this end Christ both sin, and has thus opened up for us the path of life. He has redeemed us to God by His died and rose and revived, that He might be Lord both of the dead and living.” It was blood. We are His – altogether His. But for His gracious interposition in our behalf, one object which he had in view, that He might acquire this lordship over His people. we would have been lost and undone. “We are not our own, we are bought with a It shows us what a value the Lord Jesus attaches to the human soul, that He should price.” “He gave Himself for us, that He might redeem us from all iniquity, and purify have gone through all this process of suffering that He might redeem it, and that in us unto Himself a peculiar people,” a people specially His own, “zealous of good His glorified state He should still keep in view our best and highest interests. We works.” The fact that Jesus died for us gives Him a special right over us – a right speak of the dignity of the human soul, of its grasp of thought, of its superiority over which every true hearted disciple ought to recognise and acknowledge. We thus judge matter, of its power to mould matter to its will, of its aspirations after immortality, that if One died for all then were all dead, and that He died for all that they which of its capacity for rising to the invisible and the eternal. After all, however, the thing live should not henceforth live unto themselves, but unto Him which died for them that gives us the highest conception of the dignity of human nature, is the fact that and rose again. the Son of God yielded Himself to the accursed death of the cross to save it, and that I have lately met with a touching anecdote illustrative of our obligations to in His risen and glorified life, He continues to be Lord both of the dead and living. the death of Jesus, There was a company of people on board a ship exposed to great And surely it behoves us to recognise and acknowledge this Lordship. Who so peril. A fearful storm had burst upon them, and all expected to perish. All were in entitled to be our Master as He who has redeemed us to God by His blood, and who great alarm with the exception of a negro servant. She said to her mistress, when she lives and reigns for us at the right hand of the majesty on high? saw her distress, “Oh missus don't fear, look to Jesus, see the Rock.” They were in II. Let us look in the second place at some of the practical bearings of this fear of being drowned, or of being dashed upon a rock, but she said, “Jesus, the rock, doctrine of the Supreme lordship of Christ over His people. The doctrine of the nearer than that rock.” A minister of the gospel found out this negro and asked her Apostle is that the life and death of His people are in the hands of Christ, and not when and how she came to know Jesus. Her answer was, “Good Mr. Hinnican came only that, but He has an affectionate interest and concern in those events. The idea of and tell us negroes that Jesus Christ, the Son of God came down from the good place chance or accident is quite out of place. There is no such thing as chance under the to save us sinners. He die or me die, He die me no die; me weep very much, I ask government of God. “Are not two sparrows sold for a farthing, and one of them 36 Jesus, He good and save me.” There is an epitome of the Gospel for you, CHRIST'S LORDSHIP OVER HIS PEOPLE. CHRIST'S LORDSHIP OVER HIS PEOPLE. 35 shall not fall to the ground without your Father.” It is a great and comforting thought put in very simple language. “Jesus Christ the Son of God came down from the good that the affairs of the Universe are managed by infinite wisdom and goodness, that place to save us sinners; He die or me die, he die me no die.” Now I question if any the providence of God extends to all His creatures even the smallest and most insignificant, and that no individual need consider himself overlooked in the great “Snares and death around me fly, scheme. Till He bid I cannot die; Not a single shaft can hit, But to a devout mind it is a view which is specially interesting and cheering, Till the God of love sees fit.” that the control of all his affairs is in the hands of Christ. He who died to save us, and But when our time is come, the arrow of death flies forth and hits its mark who lives to bless us is our Lord, and arranges all things for our good, and surely we with unerring precision. When the Lord turns the key and opens the door, enter we may confidently trust His power, His wisdom and love. We may apply this to the life must. Everything as to the time, the manner, and the circumstances of His people's of believers. They may have crosses to carry, crosses which they may feel it very death has been arranged by His infinite wisdom, and all will be found in the long run hard to bear; they may have to struggle with straitened circumstances or with to have been best for the interests of His cause and for their good. It may seem hard enfeebled health, or with domestic trials, or perhaps with all these combined, and to us to be parted from those we love, but Christ is Lord over His people in death as they may often wonder why it should be so. But does it not place the matter in an well as in life, and it behoves us to bear the smart of bereavement without a murmur, altogether different light, when we regard Christ as the Lord of our life. He knows and to be ready for our own departure whenever our gracious Lord is pleased to call exactly what is best for us, and He arranges all things connected with our present life us. so as best to promote our interests. Those trials which we are called to bear, are what But not only are the life and death of His people in the hands of Christ, these He has been pleased to appoint, and you may depend upon it they are better fitted things are objects of concern and interest to Him: “For none of us liveth to himself, and than any other method of treatment would have been to promote our highest welfare. no man dieth to himself; for whether we live, we live unto the Lord; and whether we If anything else would have suited us better, would better have promoted the die, we die unto the Lord; whether we live therefore, or die; we are the Lord's.” discipline of our characters, and have better prepared us for a higher life, most We may apply this in the first instance to the life of the Christian. The Lord assuredly it would have been bestowed. Let us trust His infinite wisdom and has an interest in our life: Not only has He fixed the length of its continuance, and goodness. We may think it hard to have to endure certain forms of trial, but He knows the circumstances in which it is to be spent, but He feels an affectionate concern in best. And with the proof of His love with which we have been furnished in the all this. You remember the petition He offered in behalf of His disciples, in His ever sacrifice of Himself, and with the assurance that He is our Lord, we may safely leave memorable intercessory prayer, “I pray not that Thou shouldest take them out of the ourselves in His hands, we may cease from fretting, and be concerned only that His world, but that Thou shouldest keep them from the evil.” It was an object of concern gracious purposes may be accomplished in us. to Him that His people should be preserved, that after His own departure, they should And we may apply it to the death of believers. We are apt to feel when good bear witness to the truth, and should carry on the great work He had inaugurated. men are taken from us by death, taken it may be in the midst of useful occupation, Hard as might be the work they would have to do, and many as might be the trials with hearts full of love to Christ, and of zeal for His glory, and are specially fitted as they might have to endure, He yet prayed not that they should be taken out of the we think by natural gifts. and ripe experience for extensive usefulness – we are apt world – which was tantamount to their being preserved in life, but He asked for them to feel as if their death were premature. We consider that they were in that position that they might be sustained amidst its manifold snares and temptations. And the Lord where their ripened characters would have told most beneficially upon the is still interested in the life of His people. They are the salt of the earth, they are the community around, when suddenly, it may be, or after brief warning, they are light of the world, and it is matter of concern to Him that they should retain their removed from time into eternity. We often wonder too at the painful circumstances savour, and continue to give forth a pure and steady light. They are to witness for in which they are removed; sometimes after enduring long continued pain and Him by lip and life, contending earnestly for the faith once delivered unto the saints weakness, and leaving a dependent family to mourn their loss; or when a youth, full – banding themselves together for the maintenance and diffusion of the truth as it is of promise, with a heart filled with love to the Saviour and a life consecrated to His in Jesus, and testifying for Him, not only by oral utterances, but also, and we may service, is suddenly smitten down without note of warning. Thoughts of that kind say, especially by that which is far more eloquent than any spoken address – by the sometimes spring up in our minds, and we are apt to wish that their removal had taken language of the life. Oh! there is a wonderful power in a life consecrated to the service place at a different time and in different circumstances. But the whole thing is placed of Christ – a life humble, generous, self-denying, devout, loving – there is a in another light, when we regard Jesus as the Lord of His people in death as well as wonderful power in such a life to recommend the religion of Je- 38 in life. The keys of the invisible world and of death are in His hands, and no CHRIST'S LORDSHIP OVER HIS PEOPLE. CHRIST'S LORDSHIP OVER HIS PEOPLE. 37 sus – a power with which the most captivating exhibitions of the orator are not for a one can enter the unseen state till He turn the key and open the door. Every man is moment to be compared. That is a power which we may all exert. We cannot all immortal till his work is done. Till our time is come – the time unknown to us, but employ the arts of genius, and influence our fellow-men by the spell of a persuasive fixed in our Lord's infinite wisdom, we may walk in safety amid a thousand perils. rhetoric, but we can all make our lives eloquent, and show by them that religion is a Him to do, and when He is pleased to call us hence, we shall still be under His reality and a power. And surely, when we consider that Jesus is our Lord – our Lord immediate care and protection. After all, death with its gloomy accompaniments is in life as well as in death, it behoves us to see to it, that we aim at His glory in all we only a change of states, and the state on which we enter when we die, is as much do, that we perform all our work as in His sight, that we lay aside everything that under the dominion of our Lord as the state we have left. He is Lord of the dead as would hinder our devotion to Him, and that we consider at all times, not merely what well as of the living. Yea are we not warranted to say that the dead are more will cause us least trouble, what will be most pleasing to ourselves, and be most likely immediately under the care of the Lord than we are? Here we see through a glass to advance our own interests, but especially what will be in accordance with Christ's darkly, but there they see Him face to face – they behold His glory. In our present will, and what will be most calculated to advance the honour of His name. That is the imperfect state, we may not be able to imagine all that is meant by that, but we may way to secure the most blessed life for ourselves. There is a sweet satisfaction in self- be sure of this, that nothing will be wanting on the part of the Eternal Father in the abnegation, and in living for Christ. And that is the course which by the most way of expressing His satisfaction with the work of His Only Begotten Son, a work powerful considerations we are called to pursue, for to this end Christ both died and carried out at the expense of so much self-sacrifice, and which has brought such a rose and revived, that He might be Lord of the living, as well as of the dead. Oh! revenue of glory to the Father's name. The beloved disciple gives us a description of surely, if the Son of God died to redeem us, and if He now lives and reigns for us on His glory as seen in the visions of God, and although it is couched in figurative the throne of heaven, it behoves us to be concerned about His will and about His language, it is manifest that the glory of Christ in heaven, must be something glory, and to live not unto ourselves, but to Him who died for us and rose again. transcendently magnificent. And is it not calculated to take away much of the gloom But Christ has an interest in the death of His people as well as in their life. In of dissolution, and to make our hearts desire the time of our departure, that then we that memorable intercessory prayer from which we have already quoted, He shall see the Saviour as He is, and shall behold the glory which the Father has given presented this petition in behalf of His disciples, “Father I will that they also whom Him? Thou hast given me, be with me, where I am, that they may behold my glory.” It There is another thought about Christ's lordship over His people in death. would not have served His gracious purposes regarding the world if these men had Christ and His people are one. The bond which unites them to Him is a bond which been taken away with Him. Had that been done, what would have become of the cannot be severed by death, or life, or angels, or principalities, or powers, or things Gospel, and what would have become of us? On the other hand the great end of His present, or things to come, or height or depth, or any other creature. He appears in coming would not have been accomplished if they had remained here always. And glory as their representative, and His own glory as Mediator will not be complete therefore he said “Father I will, &c.” And is not the view of death which these words until the number of His ransomed followers is made up. We say it with all reverence, of Jesus present, calculated to relieve it of its gloom and terror? It is a going to be the Lord has a personal interest in the death of His Saints. Every believer as he where Christ is, and to be with Him, where He is. Nature shrinks at the idea of death. escapes from the fetters of mortality and appears within the gates of the New We look forward with awe to the solemn hour when we shall have to pass through Jerusalem, is another trophy of the Redeemer's grace and goes to swell the many the valley of the shadow of death, and when our dearest and most devoted friends voiced anthem, which ever ascends before the eternal throne. It is a comforting shall no longer be able to accompany us. Yet as we have seen, that hour, although thought that the Lord watches over His saints in their death. We, as we stand at their unknown to us, is fixed by our Lord's infinite wisdom, and all its concomitants have bedside and witness the gloomy harbingers of approaching dissolution, can only see been arranged in the manner which will be best for us. And then to think of passing the dark side of the subject; but there is the living Lord watching over the closing away into the presence of Him who has loved us with an everlasting love, who freely conflict of His humble follower, sustaining his fainting spirit, cheering him by His gave His life to save us, and who now lives to bless us, upon whom our hearts' presence as he passes through the dark valley, and ready to conduct him into His affections are placed, and whose presence has been the light of our lives. Surely that Father's presence with exceeding joy, and while the ransomed spirit will no doubt will be rapture indeed, that will far more than compensate us for all the trials of the raise a song of triumph in honour of Him through whose might and mercy he has present scene, and for all the discomforts of the dark valley. “In His presence is gotten the victory the Redeemer Himself will anew “see of the travail of His soul and fulness of joy, at His right hand are pleasures for evermore.” Then all our powers be satisfied.” shall find active exercise. We shall enter upon a nobler and I have thus endeavoured briefly to illustrate this most elevating and comfort- CHRIST'S LORDSHIP OVER HIS PEOPLE. 39 40 CHRIST'S LORDSHIP OVER HIS PEOPLE. wider scene of service; on a scene of busy happiness, where with undying energy and ing theme. We have looked at the grounds on which this Lordship of Christ over His with unflagging zeal, we shall be enabled to express our obligations to Christ and to people in life and in death rests, and we have endeavoured to point out some of the glorify His name to an extent we have never been able to do here below. Living or practical bearings of the doctrine. And what can I say more? Christ is our Lord both dying we are the Lord's. So long as He is pleased to spare us here, we have work for in life and death. It is a great privilege, and secures for us the greatest advantage that He should occupy such a relationship toward us. Let us see to it that we acknowledge the lonely grave at Airsmoss which contained the headless body of the saintly Richard His Lordship, that we consult His authority and that we aim at His glory in all things. Cameron, and with bare head and streaming eyes uplifted to heaven, exclaimed, “Oh It cannot be right for a Christian to live as if Christ were not His Lord. Oh let us seek to be wi' Richie!” My friends, if we could get a glimpse within the vail, and behold to consecrate ourselves anew to Him who died for us and rose again. Let us feel that the glories of the Lamb and the blessedness of the ransomed multitude before His we are not our own but His, and let us endeavour to live so that we may honour Him throne, we should be very far from desiring that anyone of them, however dear to us, by every act, and that when He calls us hence, we may be ready to go forth to meet should be brought back to this world of darkness and imperfection and sorrow, but Him with joy. That will be a truly blessed life: a life which is devoted to Christ, and should rather long for the time when our divine Lord shall be pleased to call us to that will be a blessed death when we are found waiting and ready to meet Him who Himself, to share their felicity and be joined to their goodly fellowship. Meanwhile, is our Lord in death as well as in life. Then we shall enter into the meaning and spirit let us patiently wait – earnestly doing the will of the Lord – calmly submitting to all of that great saying of the Apostle elsewhere “For me to live is Christ, and to die is the appointments of His providence, living by faith upon the Son of God; and then gain.” let death come in what form and at what time it may, we shall have nothing to fear, You have no doubt been feeling, as I have felt all through this service, that but shall go forth with joy to meet our Lord, and shall find that the Saviour whom we the subject we have been considering today, has been set before you during the have served in life, is our Lord in death as well. “Therefore, my beloved brethren, be bygone week, in a much more impressive and solemn way than I have been able to ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as do. Our Saviour has been asserting His Lordship over one of His disciples, known ye know that your labour is not in vain in the Lord.” and loved by you, in a manner very mysterious to us. We could have wished that his ══════════════ removal had taken place at another time and in another way. It seems strange to us A POSTSCRIPT. that one so full of promise – possessed of qualities both of mind and heart which –––––––– might have made him so useful in the Church and in the world, should have been We extract the following from the Advertiser: – “An instance of genuine Christian called away so suddenly and in such painful circumstances. But Christ is Lord over sympathy has come to our knowledge,” states the Independent and Presbyterian. “Our readers are His people in death as well as in life. Those things which we call accidents, form part aware through the public papers of the sad bereavement which happened to the family of the Rev. of His wise and gracious purposes, and though mysterious to us, no doubt they will James Benny, of Morphett Vale. Mr. Benny is a leading minister of the Free Presbyterian Church, and it is well known that although he occasionally occupies the pulpits of Congregational Churches, issue in blessed results. For the present, we may be unable to see how such a trial can he and other ministers of his denomination conscientiously decline exchanges with the Presbyterian be for good, but where we cannot see, it behoves us to believe and trust. In our past Church. No sooner, however, did the news of the fatal accident to young Benny become known than experience, we have oftentimes seen how many things which at the time greatly the respected minister of the Flinders Street Presbyterian Church (Rev. James Lyall), rising superior distressed us and which seemed to be altogether against us, have turned out to be the to denominational differences, in a kind and sympathising letter to the bereaved parents, offered to occupy Mr. Benny's pulpit on the following Sunday. The offer was accepted, and Mr. Lyall's means of leading us into a deeper experience of God's faithfulness and love than we engagement was efficiently fulfilled. Let us hope that this instance of fraternal kindness and had previously enjoyed, and than so far as we can perceive, we could otherwise have sympathy may be the means of drawing these sections of the Christian Church closer together. If so, entered into. At many a point in our past history, which we trod with painful step and this will be the silver lining to the dark cloud which at present hangs over the manse at Morphett which we watered with our tears, we can today raise our Ebenezer and say, “Hitherto Vale.” hath the Lord helped us.” Let us bring the records of our past experience to bear upon –––––––––– our present sorrows, and calmly and patiently wait for the evolution of God's gracious JONAH'S SIN. purposes. Our Saviour is Lord both of the dead and living. Those who are taken from ––––––– TO THE EDITOR. us – who have died in the Lord, are placed under His immediate care and are happier SIR – In your issue of yesterday you quoted a paragraph from the Independent and far than they ever were or could have been here below, or than we can ever be till we Presbyterian, a periodical I am not in the habit of seeing, which seems by implication to charge go to be where they are. And Christ is our Lord as well as theirs. We and they though myself and my co-presbyters with conscientiously refusing to preach the preaching that God bids parted for a time, are joined in one spirit to our Head. We are both under His special us, in the pulpits of the “Presbyterian Church.” The charge is couched in these terms: – “Mr. Benny protection and care, the only difference be- 42 FREE CHURCH PRESBYTERY OF TASMANIA. A POSTSCRIPT. 41 is a leading minister of the Free Presbyterian Church, and it is well known that although be occasionally occupies the pulpit of Congregational Churches, he and other ministers of his ing that for the present they have got the better of us. They have got beyond the region denomination conscientiously decline exchanges with the Presbyterian Church.” To this asserted of doubt and temptation and imperfection, where we still remain and have entered fama clamosa I beg to be allowed, on the part of my co-presbyters and myself, through your columns, upon the perfect light and purity and love of Heaven. That is a pathetic scene in the to give an emphatic denial. Again and again I have exchanged pulpits with ministers of the history of the covenanting struggle, when the venerable Alexander Peden knelt upon “Presbyterian Church,” and I am in circumstances to state, on the part of my co-presbyters, as well as of myself, that they and I have preached in “Presbyterian” pulpits even without exchange. So far setting forth the earnest desire of the memorialists for recognition and reception by the Presbytery, from being prone to Jonah's sin, I have for a quarter of a century declared that, “rising superior to was laid upon the table. The memorial representing a congregation of 200 individuals, old and young, denominational differences,” I am ready to preach the preaching that God bids me, to Rome or in considered. The memorialists also earnestly desiring that Mr. Mather, who has laboured among them Romish pulpits also. for about two years past, should be continued in his work among them. The Presbytery having taken Neither my co-presbyters nor myself, however, have been wont to make ecclesiastical this important subject into consideration, and having learned from papers and letters submitted to capital out of any service we have rendered or any event that has happened to us. The kind and them along with the personal observations of the Clerk who had often visited the locality, brotherly service spontaneously rendered by the Rev. James Lyall in a time of deep sorrow would unanimously and cordially resolved to do all within their power to assist the Gospel cause among be tarnished in its lustre were it possible to suppose that it sprung from any such motive. For that the people in that rising and important district; and that the Moderator and the Clerk of Presbytery “instance of fraternal kindness and sympathy” I shall remain his deeply obliged ministerial brother, (the Rev. L. Campbell and Rev. J. Lindsay) be appointed a deputation to visit the locality and to though continuing to stand, as heretofore, on my own borders of Free Church principle. – I am, &c, converse with Mr. Mather, and to take such steps as may be further deemed desirable. The Rev. Dr. Nicolson craved the indulgence of the Presbytery while he introduced a Morphett Vale, May 8, 1878. JAMES BENNY. matter of special and solemn interest to himself. The Rev. Dr. then read the following paper being ══════════════ the resignation of his charge as senior minister, Chalmer's Church, Hobart Town: – “I now feel it THE LATE REV. A. McINTYRE. my duty to intimate to you that for some time past I have been experiencing those accompaniments –––––––– of old age, which render it, not only desirable, but even necessary, to seek rest from wonted labours. I have now nearly completed the eighty-second year of my age, and more than fifty years The Celtic community here have sustained a great loss in the decease of their late revered of an ordained ministry, and although I have much ground for thankfulness for a measure of health pastor, the Rev. Alexander McIntyre. The obsequies took place yesterday in the Eastern Cemetery, and strength not always accorded to persons of my age, yet it becomes me to confess that work and despite the inclemency of the weather, were very largely attended. The deceased gentleman was which was wont to be easy, and even a pleasure to me, now comes to me with a pressure that a native of Argyleshire, Scotland, and was 71 years of age. After having received his education in urgently craves relief. In anticipation of this, you are aware that I, some years ago, considered it the Universities of Edinburgh, Glasgow, and Aberdeen, he emigrated to the Dominion of Canada, necessary to take steps with a view of obtaining a colleague and successor, so that, in the event where he devoted himself exclusively to missionary labour amongst his countrymen, and with of my ministry ceasing either by infirmity or otherwise, my people should not be left without a marked success. In the year 1854, being greatly interested in the spiritual welfare of his fellow pastor. That object having been accomplished by the cordial settlement of the Rev. Mr. Webster countrymen, the reverend gentleman was attracted to this comparatively new colony, where, with an about two years and a half ago, enables me to retire from the active duties of the Ministry with occasional visit to his countrymen on the Sydney side, he has wholly devoted himself to the far less regret than such a step would have occasioned me had the congregation not been provided conversion and well-being of the Gaelic speaking population of this colony, who greatly appreciated with a pastor. During these two and a half years I have taken part of the work along with my his indefatigable and self-imposed exertions on their behalf. A very impressive funeral sermon was colleague, and have deferred taking the step I now take until I have felt myself constrained to take preached in the Gaelic Church, Myers Street, (the pulpit being draped in black), by the Rev. Mr. it from the considerations I have just referred to. My congregation is provided with an able pastor, Paul, of St. Kilda, who selected his discourse from the last chapter of Deuteronomy, describing the to whom I can now leave the work in which I have been so long and comfortably engaged, being death of Moses on Mount Nebo. At the grave the Rev. Wm. McDonald, of Hamilton, offered up also satisfied, from a long and happy experience, that, from the people, whose kindness to myself prayer. It was noticeable that during the whole of the proceedings there appeared to be no one present has been so constant and encouraging, a faithful and affectionate pastor will be sure to meet with to offer up prayer in Gaelic, although it was in that language that Mr. McIntyre invariably addressed kindness and encouragement. I do not feel disposed to indulge in any remarks as to the long and his congregation. The deceased gentleman was unmarried, and of reserved and somewhat eccentric pleasant intercourse I have enjoyed with my brethren in the Presbytery, for I am unwilling to habits. He was highly educated, and well versed in the Latin, Greek, and Heb-rew languages, and he regard the step I know it to be incumbent on me to take, as necessarily terminating altogether that was not to be equalled on this side of the equator in his knowledge of the Gaelic language, in which intercourse. In the good providence of God, occasions may yet occur when wonted fellowships he was wont to preach. His loss will be keenly felt by the majority of the Highlanders of this and the may be renewed, and fraternal intercourse enjoyed. After much consideration, then, Moderator surrounding districts, by whom he was greatly beloved and respected. – Geelong Advertiser. and brethren, I have yielded to the argument of an urgent necessity, and place in your hands my ══════════════ resignation of the Pastorate of Chalmer's Church, Hobart Town, which I have been privileged to FREE CHURCH PRESBYTERY OF TASMANIA. hold for the last twenty-seven years. And while I desire to express liveliest gratitude to God for ––––––––––– all the comfort I have enjoyed, and for all the spiritual good which He may have been pleased to The ordinary meeting of this Presbytery was held at Chalmer's Church, Hobart Town, the effect through my humble instrumentality, I pray that the ministry of my successor may be Mercury says, on Tuesday last. There were present – the Rev. L. Campbell, of Oatlands (the attended with yet more abundant blessing.” Moderator), the Rev. Dr. Nicolson, Rev. R. M. Webster, Rev, James Lindsay (clerk), and A. Ireland, The Clerk of Presbytery in a few sentences spoken with deep feeling, setting forth personal Esq. (Elder). Minutes of former meeting were read and sustained. Commissions appointing A. Ire- regret, the invincible necessity of the step, and the private arrangements so highly honourable to FREE CHURCH PRESBYTERY OF TASMANIA. 43 44 FAITH CONDUCIVE TO THE HIGHEST MORALITY. land, and Captain Urquhart, of Launceston as Ruling Elders, were approved. The Communion Roll all parties, whether ministers, elders, deacons, or people, proposed that the resignation be accepted of Chalmer's Free Church, Launceston, containing 156 names was attested by the Moderator. The by the Presbytery. Clerk submitted official letters received by him for the information of the Presbytery. Mr. Ireland, elder, seconded the motion and read the following address: – It is with feelings The Moderator read a Fraternal letter from the Free Church Synod of New South Wales, of deep regret that, as the lay representative of the congregation of Chalmer's Church here, I find containing statements of Christian regard and best wishes for the success of the Gospel cause in myself under the necessity of accepting Dr. Nicolson's resignation. To myself, personally, the Tasmania. severance of his connection with this congregation is a great trial. Brought up I may say, from A memorial from the Presbyterian residents of Scottsdale, with corresponding documents infancy under his pastoral care, aided by his advice, and stimulated and encouraged by his Christian precepts and pious example, I, in common with many others, have enjoyed privileges which perhaps from which all branches of existing vices have shot forth. This unbelief betrays itself fall to the lot of few. The long enjoyment of such privileges, however, only makes the sudden in various ways. Sometimes it endeavours to make revelation appear contrary to termination the more keenly felt and causes the event of today to fall upon its like a heavy bereavement. I speak advisedly when I say that the whole congregation mourn in spirit if not in reason, and uses unreasonable arguments in proud advocacy of reason. Indeed, some external appearance, the loss they are about to sustain. Yet we would not selfishly deny Dr. Nicolson seem to relish as an amusement the gathering together of any ideas that offers to help the well earned rest in store for him. We cannot adequately reward him for the services he has them in their great endeavours to overturn religion. Now, while revelation is not rendered us during his long and faithful ministry, but we know and pray that his Master will. contrary to, it is, as it must of necessity be, beyond, or far above reason. And they Respected alike by friends and enemies, venerated and admired by the Christian community, and who would throw aside the Bible, would throw aside with it the greatest possible dearly loved by the members of his flock, Dr. Nicolson retires from active service crowned with laurels reserved for the great and good alone. Consoled in some measure by the assurance that though motives to the purest morality. Sometimes this prevalent sin incites to an attack on no longer our pastor officially he will continue to gladden us with his presence, and occasionally religion because of the inconsistencies of some of its professors, as if hypocrisy minister to us as hitherto from the pulpit, and cheered by the hope that his successor will discharge disproved Christianity any more than the dishonesty of some proves all to be faithfully the trust now committed to him; that in this case also Elijah's mantle will rest on the dishonest. And sometimes unbelief sets one boldly in opposition to the scriptural way shoulders of Elisha, that in fact, the Rev. Mr. Webster will strive, as Dr. Nicolson has done, to subordinate everything to the welfare of his flock, the good of souls, and the furtherance of Christ's of salvation through faith, and clothes itself in this form: – If a man may be, yea, can cause, I would in the name of the congregation once more express our heartfelt gratitude to our dear only be, saved through faith in the meritorious work of another, that is, of Christ, will old master for all the care, sympathy, and love he has exercised towards us these many years. May it not tend to make him careless of his conduct, and be fruitful of immorality? If one the God, whom he has served, abundantly bless, comfort and sustain him, and may each of us like believed that he will be saved for his morality, will he not be inclined more to live him and like St. Paul be enabled to say at the last, “I have fought the good fight, I have kept the purely? This objection to the doctrine of justification by faith alone the Apostle Paul faith, henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day.” anticipated, and combated in his day, when he wrote to the Romans: “Do we then The Rev. R. M. Webster addressed the court, reminding them of the perfect cordiality which make void the law through faith? God forbid: yea, we establish the law.” had obtained between Dr. Nicolson and himself during the period of their co-pastorate – expressing Notice the grounds and fallacy of the last mentioned objection, and then we his deep sense of the additional responsibility now laid upon him, and his trust in the Great Master may retort upon the objector the charge which he makes. for wisdom and strength, while he cordially wished and prayed that Dr. Nicolson might have an evening of peaceful rest after the labours of a long and eventful day, and a prelude of the rest that The objection is, that they who believe that justification is attainable through remaineth. faith and not by works, are guilty of making void the law, or must consistently teach The Moderator in his concluding address referred to the long and uninterrupted brotherhood that obedience to the moral law is unnecessary. It might surprise us that such a charge in this Presbytery now receiving its first break. For more than twenty-five years three members of should be made, if we did not know that they who make it are guilty of wilful this Presbytery had stood together and enjoyed far more than the average amount of mutual misrepresentation, or that they do not understand the teaching of the gospel. friendship. Now their father was being removed from their head, and they must look more than ever to the helping grace of the Saviour. Sometimes the plain statements of scripture are misconstrued, as well as those of the The motion was unanimously agreed to, and Dr. Nicolson's resignation recorded preachers of the truth, owing to an unwillingness or a slowness to perceive the real accordingly, meaning. Even the Saviour was often misunderstood. The Presbytery adjourned to meet at Launceston on the second Tuesday in November next. Now, the objector raises his objection on the ground that we scripturally give The inclemency of the weather prevented the Presbytery from meeting the Sabbath School scholars and teachers, as arranged for, in the evening. to faith the place of being the instrument of our justification. For we say, first, that ══════════════ our obedience to the law of God cannot make us righteous, or procure for us the FAITH CONDUCIVE TO THE HIGHEST MORALITY. favour of God. An unfallen angel cannot perform a work of supererogation, nor could ––––––––– Adam, even in his original state of innocency. How much less can fallen man expect Attempts have been made to answer the question, What vice is the chief to do so much more than his duty in the future as to atone for the transgressions of impediment to the progress of Christianity? To this different answers have been the past! Could we live perfectly from this moment, we could not carry any 46 given. FAITH CONDUCIVE TO THE HIGHEST MORALITY. 45 FAITH CONDUCIVE TO THE HIGHEST MORALITY. The most enthusiastic advocates of teetotalism say it is drunkenness. Others may merit from the future to the past. If the Apostles were directed by Christ to say, reply by the question, May not drunkenness often be chargeable to a kind of shame even should they do all that He commanded them, “We are unprofitable servants – or regret in consequence of indulgence in other vices? But the impediment to the we have done that which was our duty to do,” how impossible for the obedience of progress of righteousness is the great sin of unbelief in the saving doctrines of grace. the future to compensate for past “want of conformity unto, or transgression of, the If there were no unbelief, there would be no vice. Therefore, the preaching which is law of God.” Then faith comes to view as our only way of obtaining righteousness of God does not merely attack some particular vice, but the great stem of unbelief, – faith in the spotless, and infinitely meritorious obedience rendered by Jesus, as the surety. The naturally proud heart will have salvation to be of works in some way or other, but according to Scripture, it is of grace; “and if by grace,” says the body, and in his spirit, which are God's.” This faith, which so cordially receives Apostle, “then is it no more of works: otherwise grace is no more grace.” If it were Christ as Saviour, receives Him also as Lord and Master, whose precepts must be of works, there would be fleshly satisfaction; but there is no place for this: for the obeyed, and whose example must be followed. It is inseparably connected with des- Apostle says again, “Where is boasting then? It is excluded. By what law? Of ires after holiness. Faith has life – a life that produces fruits. So, while we believe that works? Nay; but by the law of faith.” The merest trust in the works of the law is a “by the works of the law shall no flesh be justified,” we may just as truly say that “faith fundamental error. Confidence in the flesh is wanting in all the people of God. The without works is dead.” Yea, there is no true faith without good works, and no works Galatians were thus warned against it, “Christ is become of no effect unto you; can be called good without faith: for “without faith it is impossible to please Him.” whosoever of you are justified by the law: ye are fallen from grace.” And most Good works are like the leaves, the flowers, and the fruit of the tree of faith. The clearly was this truth put before the Ephesians, “By grace ye are saved, through believer is not one who seeks to do right only because he fears the consequences of faith, and that not of yourselves: it is the gift of God.” From our own utter doing wrong. He hates sin, and cannot sin as the sinner does, wilfully and deliberately. insufficiency, and from the Word of God, it is plain that justification is impossible His assurance of safety in the Redeemer's fold does not tend to make him careless or from all human performances, and faith is indispensable. immoral. The more good works he can do, the better will it be for himself, the better Again, we say, Scripturally, that the law is no more able to condemn the for the world, and the more glorifying to God. He has the greatest inducements to work. believer now than it was able to justify him before his conversion. He has fled for His faith, instead of impeding, impels him to it. He cannot help working for the Saviour refuge from the law's curse, which he deserved by his innumerable breaches of it, who believes in Him fully. He has a new nature, which has holy inspirations. He has to Christ, who became a curse for him to redeem him from the curse of the law. realized that his own happiness, even here, is bound up in seeking the glory of God. Thus he is no longer under the condemnation of the law; he is under grace. Christ Sin was once his choice, but holiness is now. He works as zealously as if his salvation suffered the penalty due to him as the transgressor of the law. So Paul says, “There depended on him, and yet he well knows that “by grace he is saved, through faith.” is now therefore no condemnation to them that are in Christ Jesus.” As his surety, “Wisdom is justified of her children.” The holy life of the believer proves that “faith in his need, Christ not only endured the punishment merited by him, but also obeyed establishes the law.” Though there are fruitless professors – hypocrites, they are not to it fully. And so because we say that the observance of all things required by the be looked on as examples of the power of the gospel. No one would say, if deceived law, if it were possible, in the future, could not justify the sinner, and that the law by counterfeit coin, that there was no mint where genuine coin is stamped; and it is cannot condemn him any more, for whom Christ died, we are charged with making equally preposterous to say that “religion is but a cloak,” because some are not what void the law – making its commands no longer binding upon the believer. they profess. But if anyone wishes to see the moral law of God kept, and the example But observe, now, the fallacy of this charge. The believer's devout of the holy Jesus imitated, he will not find this among the mere moralists, but only in contemplation on the Saviour's substitutionary obedience and sufferings tends to those who believe in Christ to the saving of the soul. Indeed, the high standard of increase his regard for the law of God. He beholds how the demands of that law morality which is pleasing to God, is only attainable through faith in Him whose were respected, and all so fully satisfied by Him. To the very least of its injunctions finished work is the ground of the believer's righteousness, and whose spirit sanctifies his surety submitted. He sees that Christ “magnified the law, and made it honour- the heart and life. able;” that that must be a “holy, just, and good law,” when One of such dignity and Now, we may retort upon the objector the charge which he makes. It is not a purity fulfilled all its commands; and that its condemnation of the sinner was most rare thing to find people who speak out against their acquaintances for being or doing just, when the Son of God submitted to its greatest penalty – death; thus as they themselves are and do. Blinded to their own faults, they quickly perceive the acknowledging the justice of the sinner's pronounced doom, for whose salvation He same faults in others. O that the eye of each one were turned to faithful search of his undertook to bear so much humiliation and agony. He sees that that law relaxed own heart, and careful survey of his own conduct, instead of looking 48 FAITH CONDUCIVE TO THE HIGHEST MORALITY. 41 PROPHETICAL SKETCHES. nothing in favour of the Son of the Highest, when He was made under it, that He so much at the faults of his neighbours. He will then have too much in himself to might redeem those who had violated its high commands. From a devout study of the deplore, to allow of his assaults on others. And like them is our objector. There is a Saviour's perfect obedience for him, will not the believer be led to a more holy and beam in his eye. He has surely a very low estimation of the purity and justice of that solemn regard for all the precepts of the Divine Laws? law, while he is so desirous to prove that we make it void. He does not acknowledge And consider the fruits of saving faith. These evidence that faith is conduc- its greatness – does not feel that he has so dishonoured it that he can never repair his ive to the highest morality. Faith beholds the great and numerous obligations under breaches of it, nor does he see it to be of so high a standard that he cannot, if the past which we lie to God as Creator, Preserver, and Redeemer. Feeling that he is not his were excused, satisfy its claims. The kind of pardon that would suit his mind is like own, and that he has been bought with a great price, he seeks to “glorify God in his a mere excuse for all his transgressions. How he thus lowers – makes void the law! For of what use is a law, if he may break it with impunity! And how poor is a fallen deliver out of his hand but he did according to his will, and became great.” man's regard for the law of God, if he thinks he can obey it! The interpretation: – v. 20. “The ram which thou sawest having two horns “No hope can on the law be built are the kings of Media and Persia.” Of justifying grace ; The comment: – On the ruins of Persepolis, there is still to be seen the The law, that shows the sinner's guilt, national emblem of the Medo-Persian monarchy. It is a ram with two horns. What Condemns him to his face. Jesus! how glorious is Thy grace! the ruins attest, the prophecy declared. As, in the former vision, under the figure of When in Thy name we trust, a bear that empire raised itself up on one side; so, here, one horn of the ram is Our faith receives a righteousness higher than the other, and the higher comes up last. Media was the first horn. Persia That makes the sinner just.” became higher. Under Cyrus, it assumed the sovereignty of the united empire and Media was embraced under the name of Persia. Cyrus extended his conquests on J. S. every side. The ram pushed westward, and northward, and southward. No nation ══════════════ could stand before the Persian. Mighty Babylon fell under its power. Egypt and PROPHETICAL SKETCHES. Lydia succumbed to it. But great as it was, a he-goat from the west was to overthrow –––––––– it. DANIEL 8. The prophecy: – v. 5. “And as I was considering, behold, an he-goat came –––––––– from the west, on the face of the whole earth, and touched not the ground: and the In our last sketch, we traced the great outline of the history of the west from he-goat had a notable horn between his eyes. 6. And he ran to the ram that had two the time of Nebuchadnezzar to the establishment of Christ's kingdom. We saw that horns, which I had seen standing before the river, and ran unto him in the fury of his the great image made up of four parts, and the four beasts, the dream of the king and power. 7. And I saw him come close unto the ram, and he was moved with choler the vision of the prophet, synchronised; that they represented four universal against him, and smote the ram, and brake his two horns; and there was no power in monarchies successively to arise on the earth: the Babylonion, the Medo-Persian, the the ram to stand before him, but he cast him down to the ground, and stamped upon Grecian, and the Roman. From the vision of the prophet we filled in the outline as him: and there was none that could deliver the ram out of his hand.” far as the history of the west was concerned, noting that the last named, monarchy, The interpretation : – v, 21. “And the rough goat is the king of Grecia: and the Roman, was divided into ten horns or kingdoms, agreeing with the toes of the the great horn that is between his eyes is the first king.” image, and that there arose a little horn or kingdom which plucked up by the roots The comment: – The national emblem of the Grecian empire was a goat. Its three of the first kingdoms, and whose description warranted us to interpret it to be first king was Alexander the Great. He came from the west, from Macedon, to the Papal power, whose dominion was limited by the prophecy to 1260 years. And conquer the east, having been appointed generalissimo of the forces of the Grecian we learned that no other universal monarchy, established by man, would arise on the states in their war with Persia. The first battle was fought on the banks of the river earth; but that, at the close of these four monarchies, a fifth, set up by God himself, Granicus. Darius drew up the forces of Persia, numbering one hundred thousand, would be everlasting – the kingdom of Christ. on its banks, to oppose the Grecians numbering fifty thousand. The ram stood by The vision to which our attention is now called, shadows forth the great the river. But notwithstanding the disparity of numbers, the he-goat ran unto him outline of the history of the east, during the same period of time. Whilst a great power in the fury of his power. Alexander headed the Grecians, crossed the river against was to arise in the west, out of the division of the Roman Empire; a great power was the advice of his captains, and, charging the enemy with resistless fury, committed also to arise in the east, out of the division of the Grecian Empire, and to practice and a great slaughter. A series of battles ensued till the he-goat came close to the ram. prosper. The one was to fill up the great outline of western, the other the Alexander defeated Darius in several great battles, in which, by 60 PROPHETICAL SKETCHES. 49 PROPHETICAL SKETCHES. great outline of eastern history. The latter is especially represented in the present, charging with the column on the Persian centre, he came near to the king, who, with as the former was in the past vision of the prophet. For the sake of distinctness, I great difficulty escaped his hands. At length, he broke entirely the Persian power, shall first give the prophecy, then the interpretation, and then the commentary. and compelled Darius to seek safety in flight to the most inaccessible parts of the The prophecy: – v. 3. “Behold, there stood before the river a ram, which kingdom. There was no power in Persia left to withstand the conqueror. Though had two horns, and the two horns were high; but one was higher than the other, and Darius mustered a million against him in the last battle, Alexander found no power the higher came up last. 4. I saw the ram pushing westward, and northward, and able to withstand him. Moved by choler, he pursued Darius through the length of southward; so that no beasts might stand before him, neither was there any could his kingdom with a few horse. Despairing of carrying their sick king to a place of safety his soldiers slew him, and he had scarcely breathed his last when Alexander As, in the former vision, the short description of the four universal monarchies stood at his side. The he-goat came close to the ram. seemed to be given, only to clear the way for the fuller description of a great power The prophecy: – v. 8. “Therefore the he-goat waxed very great: and when to arise out of the Roman, so here. It is noticeable that there is no mention of the he was strong, the great horn was broken; and for it came up four notable horns, Roman empire in this vision. The action of that power in the east comes in under towards the four winds of heaven.” the reign of the successors of Alexander, and will be brought under the reader's The interpretation: – v. 22. “Now that being broken, whereas four stood up notice in future sketches. Meanwhile, it is enough to say that it is comprehended for it, four kingdoms shall stand up out of the nation, but not in his power.” under the period of the kingdoms which sprung out of Alexander's power, and The comment: – The conquests of Alexander were unparalleled. Wherever which the prophet here passes over with the bare remark of their dynasties. Passing he went he conquered, and that with such rapidity that he was frequently his own over the records of these, the prophet takes us to the “latter time of their kingdom,” courier. He erected an empire which extended from Macedon on the west to India his design being evidently to fix our attention on a power, designated “a little horn,” on the east. He became fond of Asia; he built great cities; he assumed divine which was to arise and fill up the great outline of eastern, in like manner as the honours; he waxed very great – so great that he resolved to re-build Babylon as the Papacy did western history. metropolis of his universal empire. But, when he was strong he was broken. The This power arises in the east. It springs from one of the four kingdoms. It man whom no power on earth could withstand fell, the moment he attempted to spreads in the south, in the east, and in the pleasant land. Leaving out of sight cross the purposes of the King eternal. God had pronounced the doom of Babylon, altogether its other characteristics, its locality alone demonstrates that it cannot be and as soon as Alexander in his greatness attempted to do what God had said should the Papacy. not be done, he died at Babylon, in the midst of his glory, at the early age of thirty- What power, then, is here meant? Were the question asked, What power has four years. The great horn, the first king of Grecia, was broken; but the empire reigned over the west during the last 1,200 years? the answer would be, the Papacy. which he had founded, remained, though not to his posterity, nor in his power. Four If the question be asked regarding the east, the answer must be Mahometanism. It stood up for it. His captains took it and divided it among themselves. Cassander arose in the east. Yemen, the province in which it was first hatched, was a province had Greece and Macedon; Lysimachus, Thrace and the provinces; Ptol-emy, Egypt; of the Persian empire. It waxed great toward Arabia in the south; Syria on the east; Seleucus, Syria. Four kingdoms thus arose out of the empire. Of these, the last, the and Palestine, or the pleasant land. Its founder was Mahomet, described in the Syrian, only partially escaped subjection by the Romans. They stood not in interpretation as a king of fierce countenance. A brief review of some of points of Alexander's power. its history will show its coincidences with the little horn of the vision. The prophecy: – v. 9. “And out of one of them came forth a little horn, Mahomet appeared in the world in a guise unlike every other conqueror. He which waxed exceeding great, toward the south, and toward the east, and toward appeared as a military prophet. He sought to conquer the minds of men by a book the pleasant land. 10. And it waxed great, even to the host of heaven; and it cast of dark sentences – the Koran. This work, concocted by himself and a fallen son of down some of the host and of the stars to the ground, and stamped upon them. 11. the Christian Church, was written at first in sentences, and purposely made dark Yea, he magnified himself even to the prince of the host, and by him the daily and ambiguous. The historian Gibbon relates: “Gabriel successively revealed the sacrifice was taken away, and the place of his sanctuary was cast down. 12. And a chapters and verses to the Arabian prophet. Instead of a perpetual and perfect host was given him against the daily sacrifice by reason of transgression, and it cast measure of the Divine will, the fragments of the Koran were produced at the down the truth to the ground; and it practised and prospered.” discretion of Mahomet; each revelation is suited to the emergency of his passion or The interpretation: – v. 23. “And in the latter time of their kingdom, when policy; and all contradiction is removed by the saving maxim, that any text of the transgressors are come to the full, a king of fierce countenance, and Scripture is abrogated or modified by any subsequent passage. The word of God understanding dark sentences, shall stand up. 24. And his power shall be mighty, and of the apostle was diligently recorded by his disciples on palm leaves and the but not 52. PROPHETICAL SKETCHES. PROPHETICAL SKETCHES. 51 shoulder blades of mutton; and the pages without order or connection were cast into by his own power: and he shall destroy wonderfully, and shall prosper and practice, a domestic chest in the custody of one of his wives. Two years after the death of and shall destroy the mighty and the holy people. And through his policy also he Mahomet, the sacred volume was collected and published by his friend and successor shall cause craft to prosper in his hand; and he shall magnify himself in his heart, Abubeker.” The Koran thus existed at first in sentences, written on the shoulder and by peace shall destroy many: he shall also stand up against the Prince of blades of mutton; and this gives us the key to the interpretation of the king of fierce princes; but he shall be broken without hand.” countenance; for his peculiarity is said to be “understanding dark sentences.” The comment: – The great object of this vision is now at length reached. The power of Mahomet arose from nothing. He was left an orphan in early infancy. His inheritance was five camels and a servant maid. When a young man he sight declare that the Persian empire would be composed of two nations, the Medes traded with his camels to Syria. At the age of twenty-five years he entered into the and the Persians, and that this empire would be destroyed by the Grecians? Could service of Cadijah, a noble widow of Mecca, who rewarded his fidelity to her by they foresee and detail the celerity of Alexander's conquests, the dismemberment marrying him. When forty he assumed the title of prophet, and published his Koran. of the universal monarchy he established and its division into four kingdoms? No In three years he made fourteen proselytes. In a short time he gave law to millions. thinking person can read this vision without exclaiming, Prophecy came not of old There is no similar instance in history of the attainal of mighty power without here- time by the will of man but of God! J. B. ditary power to trade with. The contrast between his original powerlessness and ═════════════ future immensity of power makes Mahomet stand out prominently from all other OVERLOOKED. conquerors, and exactly answers the prophecy, “His power shall be mighty, but not ––––––– by his own power.” By M.L.L. Mahometanism was propagated by carnal, Christianity by spiritual weapons. ––––––– The blood of martyrs was the seed of the latter, the blood of enemies that of the Four years had passed away and the Lesters still inhabited the small house former. Notwithstanding the destruction which it wrought, it prospered. Its success by the sea. On the beach within sight of it, Daisy and her little brother, a child of was so great that it reached from Spain to India. In particular, the Crescent supplanted three, played with a large Newfoundland dog. Daisy was holding the child on the the Cross in the holy land. “And he shall destroy wonderfully, and shall prosper and dog's back for a ride, but the dog, evidently not used to it, ran too quickly, and practice, and shall destroy the mighty and the holy people.” threw him to the ground. One of two gentlemen who were approaching when it The allurements of Mahometanism contributed, however, as much to its happened, picked him up and with soothing words restored him to Daisy, and success as the sword. Its temporal blessings presented a strong temptation to the slowly rejoined his companion. They walked for some time in silence, and then multitude. The forfeited lives of prisoners taken in war were redeemed by a little Harold Lester's comforter asked, “Did you notice those children?” “Yes, one profession of faith. The criminal or the slave, the captive or the free, could, by the could hardly help doing that, they are so pretty,” “Pretty? they may be so, but it is repetition of a sentence, “There is one God and Mahomet is his prophet,” and by the not that, that I am thinking of. I think they are Arthur Lester's children.” “Your loss of a foreskin, become the equal of the victorious Moslems. And thus through nephew?” “My niece's husband, I should like to see her, she is my only sister's child policy also did Mahomet cause craft to prosper in his hand. and I promised to care for her.” “Is there a difficulty then in the way of your seeing Mahometanisin arose when transgressors were come to the full. The Christian her.” “I don't wish to see Lester, of course.” “Why not?” “You surely remember the Church was filled with nominal professors. Over its hierarchy Mahometanism letter you sent me, and my never receiving it until too late.” “I remember it triumphed. It overturned the highest in Church and State. It cast down bishopricks. It perfectly.” “You do not, however, appear to remember that that circumstance clove the shaven heads of the monks, and established its own mollahs in their stead. caused a feeling of distrust to arise between Arthur and myself which has not yet “It waxed great even to the hosts of heaven; and it cast down some of the stars to the ceased to exist.” “The distrust, I conclude is on your side,” said Mr. Hargrave ground, and stamped upon them.” grimly. “Certainly: Lester has no cause to distrust me,” said Mr, Ashton, drawing Mahomet claimed to be superior to all other prophets of God. “The disciples himself up stiffly. Again they pursued their walk in silence for some time. “When of Abraham, of Moses, and of Jesus, were solemnly invited to accept the more perfect you spoke to me of the circumstances attending the letter,” said Mr. Hargrave at revelation of Mahomet.” Thus by substituting his own for the religion of Christ, “he length, “you will forgive me if I tell you that I thought you had acted hastily; Lester, stood up against the Prince of princes.” upon your own showing never gave you cause for complaint before.” Mr. Ashton It was, and still is a maxim of Turkish policy to lay a considerable part of its winced. “Then, it was of no advantage to him to keep back that 54 OVERLOOKED. 53 OVERLOOKED. empire desolate. The policy serves two purposes – it concentrates the inhabitants letter, if even he had done so intentionally.” “It did not appear so.” “But you incline under the eye of a governor; and it throws an almost insurmountable barrier in the to the belief that appearances were deceitful in that case.” “I was willing to incline way of invasion. But, of course, it dispeoples the country and thus “by peace it to it, Hargrave,” said Mr. Ashton in a softened voice. “But, why?” “Because he is destroys many.” the son of a villain.” “You knew his father?” “I knew him.” “Visiting the iniquities But whatever may have been the successes of this power in past time, it is of the fathers upon the children unto the third and fourth generat- ion,” quoted Mr. doomed to total extinction. Indeed, it may be said to have fallen. It only remains to Hargrave. “Are you in God's stead, Ashton?” Mr. Ashton made an impatient be broken. And “he shall be broken without hand.” gesture. “It is generally easy for a third person to criticise the actions of others,” Learn the divine inspiration of prophecy. Could human sagacity and fore- said he bitterly. “When I said that his father was a villain, you might have inferred that I had suffered from his villainy.” “True.” “Do you care to hear in what manner not hear Robert's reply, but passing the open door of a room in which I stood in I suffered?” “I feel deeply interested, and will listen as long as you like.” “Well, I gloomy meditation, I heard him say to himself, 'Ernest is such a transcendent can tell it you without making too long a story of it. When we were boys, Robert genius,' with a mocking laugh. One of the clerks in my father's counting-house had Lester and I were at the same school; without being exactly chums we were good lately died – one who had held a post of considerable confidence – and it was this friends, and I never remember having any particular disagreement with him in those post that Robert aspired to fill; this I learned the next day, when my father offered early days. His father was a retired officer, not in affluent circumstances; mine, as it to me; 'Not,' said he, 'because you are best fitted for it, but because it is a post you know, was a merchant who, to speak from a financial point of view, had never that will lead to further advancement by your own abilities; do you accept it?' I known misfortune. His father dying, their home was broken up, his sisters (he had hesitated. 'Do you think I can?' I asked. ' Take it and try, I give you a year's trial,' two) went out as governesses, and my father gave him a home with us. This said my father. I took it, and filled it to my father's satisfaction. Robert was deeply happened while we were still at school. My father had often noticed Robert's mortified, though nothing in his manner to father ever shewed it. It was only by an engaging manners, which were peculiarly refined and gentlemanly; there was an occasional coolness or petulance towards myself that I knew it. I knew that he ease and gay carelessness about him which were intensely charming, and my father watched for incapacity on my part, that at the end of my year's probation he might was one to whom these outward graces of demeanour were particularly pleasing.” fill my place. At the end of that time he left us abruptly. My father was grieved at “And with you I have always thought that they counted for less than they were his determination, and endeavoured in every way to shake it, but to no purpose, so worth. – But do not let me interrupt your story.” “Well, in those days I was more having furnished Robert with the highest credentials and introductions to several easily influenced, but before Robert had been long an inmate of my father's house, influential merchants, he allowed him to depart for London. I met him there years I became the prey of one overpowering passion, and that was jealousy of his after, a prosperous man, and it was during that visit that I met the only woman that preference for Robert. At seventeen we were taken into the counting house, and our I ever loved, and whom he married. She had promised to be my wife, but through education for mercantile men began. It was real work too, we were kept at it early his false representations of my character she never fulfilled it. They are both dead and late as occasion required. By the time that he was eighteen, Robert stood high now, and I suppose his prosperity did not continue, for it is now some years since in my father's favour. On one occasion about that time, a mercantile friend of my young Arthur Lester applied for the vacant clerkship in my office, knowing nothing father's was dining with us, and after dinner, the relative merits and demerits of of the past, and I took him for his mother's sake. When I took him I made a some who had obtained celebrity in their own walk of life became the subject of resolution that if ever any taint of his father's character appeared in his, I would no discussion. I remember the other remarking (he was a Mr. Hill) that you could tell longer retain his services; his conduct with regard to your letter appeared to be at a very early age if a man was likely to be successful in anything that he something of the kind, and so we separated.” Mr. Ashton drew a long breath as he undertook. My father cordially agreed with him, and under a very thin disguise concluded. Mr. Hargrave made no remark as the story ended, but presently said, “I proceeded to relate his personal experiences upon the subject – his predictions of suppose the object of your visit to this place being accomplished, we return to Town the brilliant future of some youths he could mention. We listened in silence, and I, tomorrow.” “I see nothing to prevent it,” was the reply. “Shall we retrace our steps, my jealousy roused to its highest pitch, found that Robert was destined, in my it will soon be dark.” As they app- roached the small house they saw lights father's sanguine mind, to rank amongst the merchant princes of the land, while I twinkling in the windows. “You did not say Ashton, how it came about that Arthur should never attain more than mediocrity through my own exertions, though thank Lester is the husband of your niece.” “Eleanor came to me upon her mother's death, goodness I should not have only to rely upon these. 'The days of prophecy have a girl just fresh from school, bet-ween seventeen and eighteen years old. Arthur returned,' said I, leaving the room, and from that day I looked upon Robert Lester was often at my house, and I don't mind saying that I was very fond of him, so that as my supplanter.” “Was he OVERLOOKED. I gave my consent to their marr- 56 OVERLOOKED. 55 riage, cheerfully.” “This, I have an idea, is their house,” said Mr. Hargrave, pausing aware of your father's partiality?” “It would have been impossible for him not to before the small gate. “It is not such a house as Eleanor should live in,” said Mr. have known it. But he knew it only too well, and made the most of it, often to my Ashton. By this time Mr. Hargrave had opened the gate, and was half-way up the bitter mortification. Whatever abilities I have – and I really do not think that I am gravelled path, which led to the house; Mr. Ashton lingered at the gate, a picture of more stupid than the ordinary run of men – were late in being developed, and I indecision. Mr. Hargrave's hand was raised to the knocker, when the door was inherited from my mother a sort of shyness that was often taken for stupidity. As opened quickly and Arthur came out. He drew back as he saw Mr. Hargrave. “I beg time went on my father took Robert into his closest confidence, and on one occasion your pardon,” said Mr. Hargrave, “but I was about to ask if Mr. Lester lived here.” I overheard them discussing my own concerns. My father said 'I have the highest “I am Mr. Lester, and I live here,” said Arthur, courteously. “My friend Mr. Ashton opinion of you Robert, but Ernest is my own son, and I must consider that.' I did –––––“ began Mr. Hargrave, “Excuse me, is that Mr. Ashton?” Arthur asked, as a figure approached them. “I will answer for myself, Arthur Lester,” he replied, And then he said, “I will return.” holding out his hand. Arthur took it with all friendliness. “My friend Richard ═════════════ Hargrave.” As Arthur raised his hat in courtesy he exclaimed, “Richard Hargraves! INSTRUMENTAL MUSIC IN RELIGIOUS WORSHIP. Ella will be glad to see you, Mr. Ashton, and though your name has not pleasant ––––––– associations for me, Mr. Hargraves, as you are perhaps aware, still I see no reason By THE REV. JOHN McDONALD, B.D. why I should not cordially welcome you,” and so reopening the door, Arthur ––––––– ushered his guest into the small house. On the very threshold of the discussion of this question we must affirm one fundamental Neither Mr. Ashton nor his friend returned to Town on the following day. principle of our common Presbyterianism – that God has Himself appointed the manner in which An uneasy sense of having acted unjustly had always oppressed him ever since sinful men should approach and worship Him, and no man is entitled to introduce a single element into Christian worship for which he has not a divine warrant. God, as a king, has a right to appoint Arthur's departure, and being without home ties himself he yearned for the society the manner in which his subjects shall enter His presence. Queen Victoria herself, and rightly, of his niece and those belonging to her. Now that he had met her again he felt that demands as much. And since God has appointed the way in which He shall be approached, our it would be possible for him to sacrifice his pride, in order that he might appeal always must be, “to the law and to the testimony.” The question, therefore, we have now occasionally enjoy the sunlight of her presence. So as he sat with her and the to consider is – Is instrumental music in religious worship Scriptural? And we give the broad children the day after he had met Daisy on the beach, he said half listlessly, “This answer, speaking with regard to the New Testament Church, that we have no Scriptural warrant for the organ in our Christian sanctuaries. is not a suitable home for you, Ella.” “You think it is too small?” asked Ella. “It is Let us take a hurried glance at the place and history of Instrumental Music in divine abominably small and intensely ugly.” “And yet we are very happy in it.” “So happy worship as recorded in the Scriptures. Beginning at the beginning of the history of our race, we I suppose that you could not think of leaving it.” Eleanor smiled. “I did not say that have no historic record of musical instruments in the neighborhood of Eden. Whether Adam and its chaste architecture or immense size had caused our happiness, but you remember Eve had learned to entice the melody of sweet sounds from other sources than the human voice divine, Moses has not thought it of importance to declare. The first we hear of instruments is those often quoted lines – where we read of Jubal, who was the father of all that handle the harp and the organ; but that this “Stone walls do not a prison make, newly found source of pleasure was dedicated to or accepted as praise by God, the very ancestry Nor iron bars a cage.” of Jubal forbids us to suppose. Further down the stream of time we hear the voice of an old and “Yes, Ella, and I remember, too, that I am getting old now, and the house at crafty man at Gilead who had been outwitted by the son-in-law he had himself defrauded, and he Hillside is large and empty and lonely. Would Arthur return if I asked him?” says – “Wherefore didst thou flee away secretly, and steal away from me, and didst not tell me, Eleanor's face flushed slightly, and she shook her head. “You think not.” Then he that I might have sent thee away with mirth and with songs, with tabret and with harp.” Manifestly, no idea of worship is suggested here – all that is apparent is that on occasions of social or natural rose and paced gloomy up and down for some time. “I have something to tell you joy the music of reed and string was blended with the voice for the delectation of the merrymakers. and Arthur,” he said at length, “and I think after I have told you he may not be quite Coming further down the stream still, we see a company near the banks of the Red Sea celebrating so unwilling to return as you think, Ella. Would you be willing to return?” a great deliverance. Moses and the children of Israel sang a song of praise, and Miriam and all the “Certainly, if Arthur was.” So in the evening Mr. Ashton told Arthur and Eleanor women went out with timbrels and with dances. Some have, thought they discovered the proofs of instrumental music in religious worship her. Not so. The singing of the song was direct praise; what has already been transcribed, in his own justification. “I never loved your the dancing of the women was in token of the general rejoicing. The occasion was of a mixed father Arthur,” he concluded, “and because of that I fear that I treated you unjustly, character – partly religious, partly social and national – and the exercises were distributed. Moses but I loved your mother, and for her sake I have loved you. Will you return and let and the Israelites sang the praise of God – no hint as to a timbrel among them; neither did they us forget the past.” Arthur's face was buried in his hands. Back in the past, he saw mingle in the dance – Miriam and the women monopolised this part of the celebration wholly to there two, both of whom he had loved most tenderly, and of whom Mr. Ash- themselves. Scenes like this often repeated themselves 58 INSTRUMENTAL INSTRUMENTAL MUSIC IN RELIGIOUS WORSHIP. 51 MUSIC IN RELIGIOUS WORSHIP. Ashton's experience had been so different. The prediction that his father would be a in the after history of Israel, as, for example, in the cases of Jephthah and David; and those who would plead these cases as precedents must consistently take not only the timbrel, but along with rich man had never been fulfilled, and upon his death Arthur had begun a lonely life of it the dance, and they must reserve both for the women. But let us advance a stage farther in our battling for himself. How desolate the world had become to him when his father was enquiry. There were schools of the prophets in the Old Testament times, and the young men who no longer there to help him with his counsels. Now, how rudely shattered his reverential attended these schools were trained in the use of the psaltery and tabret, and pipe and harp. The case memories by what seemed to be the cruel words of an enemy. The picture drawn by of Saul meeting the company of prophets will be remembered by our readers. What character, then, did this instrumental music bear? We will be told that these instruments were used in the worship of Mr. Ashton could not, he thought, represent his father. He was annoyed, grieved – God. We can only reply to this that there is not one word of proof for it in the divine record. What grateful too, that Mr. Ashton had taken him when he did, and yet remembering keenly the Scriptures do declare is, that the music of instruments was used by the prophets and recognised the unmerited slight that he had put upon him during the time of his anger. “My mind by God for inspiring them to tell His will. How this was effected we cannot tell; the fact is there, is confused,” he said at length. “Tomorrow you can answer me then,” said Mr. Ashton. and that is enough for us. Should any be bold enough to advance this use of instruments as a plea for the organ now, then we answer that, as in a former case, the timbrels and the dances were to be If we admit instrumental music into our churches, either as worship or as an aid to devotion, on reserved for the women, in this case the psalteries and harps must be used, not by the organist, but this ground, the same argument will ultimately crowd in upon our simple gospel worship all the by the sons of the prophets, and by them when they are about to prophesy as the mouthpiece of God. “beggarly elements” of an abrogated ceremonialism. Let our reader enter a Romish chapel. A Let us go one step farther still in our historical examination. The syna- gogue as a house of worship basin of water stands at the entrance; at the further end of the chapel was an altar, behind that was instituted before the Babylonian captivity; and at the time of Christ there were about 500 of altar is a crucifix, or a picture of Jesus or the Virgin Mary, and beside the altar a priest. Suppose them in Jerusalem. In these houses of worship the exercises were prayer, reading and expounding we take an intelligent Romanist by the hand, and ask him a few questions. “Friend, why this basin the Scriptures, and praise. Then was there any instrumental music there? To this we answer that in at the door?” “Good reason for this; have you forgot the laver at the tabernacle door?” “But why the whole Bible – Old Testament and New – there is not one solitary allusion to such a custom. This that altar and the official in priestly robes?” “Good reason for this, too; our mass is a sacrifice, fact is of all the more importance because the synagogue is the model after which our congregations and we need an altar and priest, as they had in the temple.” “But why that statuary there and that in the Christian Church are formed, and if we have neither psaltery nor harp in the one, what room painting of Jesus?” “Why, indeed! Have you forgotten the statuary in the holy place, and all the is there for the organ in the other? devotional helps that Solomon had carved within his magnificent temple?” And not to go farther, We have thus hurriedly examined the outworks of the question, now we come to the citadel. if our readers wish to hear music, let them go to a Romish cathedral, or to Rome itself. All these What about the tabernacle and the temple? Here the kernel of the whole question is to be found. things Popery has; they are part of her strength – her glory; and if we are, like her, to borrow this Let us take the tabernacle first. Do we find any allusion in the Mosaic record to instrumental element from Judaism, there is no reason why we may not borrow all. Then farewell to the grand music in the service of God? We do. Moses was commanded to make two silver trumpets, and we simplicity of our gospel worship. apprehend that in these silver trumpets we have the germ of that instrumental service afterwards so Is it nothing at all to the question in hand that neither the Master nor His Apostles in any fully developed in the temple. These trumpets, however, were always to be used at special seasons, recorded case ever introduced or patronised instrumental music in the primitive church? The only and every allusion in the Scriptures to those instruments in the tabernacle worship is invariably allusion the Apostle of the Gentiles makes to the subject is one of contempt, when he declared bound up with the ceremonial observances which God had appointed. Instrumental music, either that if his life lacked charity, it would be as “sounding brass and a tinkling cymbal.” singly or conjointly with the music of the voice, in God's praise, apart from sacrificial offering, we We know there are those who will tell us that we who throw out instruments retain the never find. The invariable rule was, “Ye shall blow with the trumpet over your burnt offerings.” very Psalms sung in the temple, and in some of which singers and players are called on to praise Take away the burnt offerings, and remove the altars of incense, and you take away all need for the God with instruments of music. That is true. We admit it, and return the compliment. That is, we silver trumpets of Moses. retort that many who thus argue retain the instruments and throw out the Psalms; and who makes We now approach the temple. Here we find instrumental music in the richest abundance. It the best choice? We have Christ's example and an Apostle's command as our warrant for using the does not much affect the question whether David from his great love for music and skill in the art Psalms; for the introduction of the organ we have neither the one nor the other. was prompted, with God's permission, to introduce the cymbal and the harp, or whether he received We have endeavored thus to go over the Scriptural ground. Of the historical ground it is a direct command from God to arrange those splendid concerts of temple worship with which his enough to say that for seven centuries the Church knew nothing of an instrument till a Pope of name will ever be associated. We are not disposed to question for one moment that the use of Rome introduced it; the Reformers – Luther, Calvin, Knox, Henderson – gave their testimony instruments was Scriptural under the Old Testament economy. And we must say it does appear against it; even in the English Church 300 years ago, when the Convocation met to decide the plausible when we are told that if the use of instruments was enjoined under the law, and if it is fully form of worship, it was by the casting vote of the President that the organ obtained a footing employed as a symbolic description of the worship of God in heaven, it cannot justly be excluded beyond the Tweed; and from Reformation time in Presbyterian Scotland till recent years a worship from the dispensation that comes between and as it were unites the two. If it was right under David, pure and simple, but none the less sublime, has been the worship of our country. how is it wrong in these times of gospel liberty? Before concluding, we must allude to another aspect of this question. We are told that In opening up this question, we answer that the temple, which was the grand centre of instrumental music is a great improvement in the sanctuary, and also a help to the congregation Jewish symbolism, has been swept away, not merely by the destructive might of the armies of Rome, in rendering more skilful the worship of praise. Let us look at these two pleas. In what respect, but by the verdict of Jesus, who declared by his Apostle that though it had been glorious it had no then, is it an improvement? Does it produce devotional feelings in the worshipper? We deny the glory by reason of the glory that excelleth. The temple, as the embodiment of Judaism, had a glory very possibility Devotional feelings cannot be produced but by conveying spiritual devotional all its own – the glory of exalted song and stupendous melody amongst the rest; but it all fades away thoughts to the soul, and these are not producible by the pipes of an organ. What, then, is the before the stupendous glory of the gospel. And our position is, that without the specific improvement? It resolves itself into this – many like it, and therefore they must have it. But if our INSTRUMENTAL MUSIC IN RELIGIOUS WORSHIP. 59 60 THE REAL DISTINCTION BETWEEN ENGLAND AND ROME. warrant of Christ and his Apostles, we have no right to drag the elements of the temple worship instrumentalists are not selfish they will grant others a corresponding liberty to introduce into the sanctuaries of the gospel dispensation. “The priesthood being changed, there is made of improvements. Here, then, is a brother who has an improvement to suggest. What may it be? The necessity a change of the law.” religious drama. God, he tells us, has endowed man with great dramatic genius, and the Bible We ask our readers to note the following facts, which they will find verified in Old furnishes grand scope for dramatic talent: what an improvement it would be to exchange the drowsy Testament history. Instrumental music in religious worship was employed only in the temple – we monotony of a sermon for the rousing appeals from the stage of a religious theatre. Here comes have not a single instance recorded of its being employed either in the synagogue or homes of the another brother with improvement No. 3. He tells us of the marvellous grace of the human frame; he people; it was always rendered by a special class – the priests and Levites; and it was always speaks in ecstasy of the wonderful evolutions of which the body is capable; and he reminds us that rendered in connection with the offering of sacrifice to God. If our readers will consult 2 Chron. it is as natural for some to dance as for others to play: why therefore should not the dance be 29: 25, they will find these statements fully borne out by that single passage. From all this it is performed on our religious stage, while the organ pipes and the timbrels keep time to the dancer's most manifest that instrumental music was one element in an elaborate ceremonial and symbolic graceful movements. Improvement No. 4. But where are they to end? The cry will still be “they worship. We never find it by itself in isolated independence. And these therefore who plead for come;” and they will end in improving the pure worship of the sanctuary off the face of the earth. It any one of the usages of the tabernacle or temple, without a divine warrant, plead for too much. comes to this – the fancies of men are no reason tor altering or supplementing the divinely prescribed form of worship. With regard to the second plea, we have briefly to reply, that if any congregation been darkened. needs the help of the organ, then that congregation has yet part of its religious duty to learn, and it There is, as we well know, a party nominally within the borders of the Church of England is not on the Sabbath that that should be attended to. Moreover, we do not believe in the absolute who have long been – let us believe unconsciously – aiding our old and enduring foe, by necessity of the organ for leading large congregations. In Beecher's and Talmage's churches in misrepresentation, more or less serious, of the true abiding principles of the Reformed Church of Brooklyn, in both of which are magnificent instruments, the singing is no better than it ought to be; England, and of that which eternally separates her from the Church of Rome. in Spurgeon's tabernacle in London, where there is no organ, a volume of praise ascends from a The process has been easy. mighty concourse of worshippers as one stupendous voice of devotional melody. It is said that the The frailties and errors of the poor human actors at that time of strange and varied trial, the grandest music in Europe is to be heard in the imperial choir at St. Petersburg, where no instrument English Reformation, have been held up to obloquy and scorn; but the deep convictions on which save the human voice is ever heard. Let musical critics test these facts, and we fear not for the results. they acted, and the great principle for which they acted, and the great principle for which they died, In conclusion, we plead for the purity and simplicity of our sanctuary worship; we plead have been either missed or ignored. Weaknesses and infirmities in the leaders in that great strife for the legacy of unadulterated ordinances bequeathed to us by Christ himself; we plead for the have been held to justify the utterly childish assertion that no deep principles were really involved Apostolic injunction without emendation or change – “By Him let us offer the sacrifice of praise to in the English Reformation. God continually, that is, the fruit of our lips, giving thanks to His name.” – The Advocate. It is indeed high time for us to entertain the question whether there is or is not an essential ══════════════ and fundamental distinction between the Reformed Church of England and the Church of Rome, WHAT IS THE REAL DISTINCTION BETWEEN ENGLAND AND ROME? which no sophistry can explain away and no truthful inquirer can deny. What then is it? What is that –––––––––––– one principle to which all the varying differences in doctrinal detail may be correctly and truthfully BY THE BISHOP OF GLOUCESTER AND BRISTOL. referred, and which might probably be admitted and even accepted as fully by intelligent members –––––––––––– of the Church of Rome as by dispassionate inquirers among ourselves? Ere we can hope to indicate These few words put before us, suggestively and pertinently, the important subject which, or even to attempt generally to formulate the distinction which we are now seeking to ascertain, it with the help of the Almighty God, I will endeavour to discuss on the present occasion. This seems obvious that we must correctly appreciate the true and leading lines of the essential teaching subject may be presented, for the sake of greater clearness, in the form of a question, to which it of that Church to which we stand utterly and enduringly opposed. What is the true principle of the shall be my care, as far as I may be able to do so in a single paper, to return a full and explicit Church of Rome? What are its primary and fundamental assumptions? Let us hear them, and state answer. them as nearly as possible in the clear language of by far the most logical and philosophical of all And this is the question and the subject: What is the primary, essential, and fundamental modern writers of that Church – a theologian whose work has been justly regarded with respect by distinction between the teaching of the Reformed Church of England and that of the Church of all competent thinkers, whether within or without the Church to which this writer belonged. The Rome? What is it which ultimately so separates these Churches, that for us approximation is visible Church, according to this distinguished writer – that is, the Church of Rome and all that are disloyalty, and even peace impossible? in communion with it – is the now visible incarnation of the second person of the Blessed Trinity, There are several reasons of very great moment why it seems unusually desirable at the the Son of God Himself, everlastingly manifesting Himself among men in a human form, perpetually present time that we should enter fully into this grave and fundamental question. In the first place, renovated and eternally young. That human form is the episcopate, which is the continuation of the no one can have failed to observe the striking and apparently pre-concerted advance, so to say, all apostolate, and of which the priesthood is the local expansion. The priests are, to use the precise along the line, that has been recently made by the Church of Rome. Within the last few months words of this writer, a multiplication of the bishop. tones of mingled suasion and assumption, of hopefulness, and even triumph, have been heard at Such is the visible Church, the living and visible incarnation of the Word, and, as such, every public gathering connected with that Church. Popular causes – such as those connected with absolutely exempt from all error, divine and infallible. the temperance question – have been skilfully made use of; great projects have been announced; Here this writer stops; but there are numerous passages in his work which show that, if it everywhere within the Church of Rome in this country, there is stir, movement, and, at any rate, had been written within the last two or three years, the infallibility of the official head of the assumed if not real expectancy. At such a time, and under such circumstances, it becomes more than episcopate, the bishop of bishops, would have been distinctly accepted, and maintained as a ever our duty to examine our own principles and those of our opponents, and not to let either necessary and logical consequence. For example, this writer admits that the papal and episcopal ignorance or apathy justify the statement that has been recently made by high authority, that system – the one tending to the centre and the other to the circumference – worked against each THE REAL DISTINCTION BETWEEN ENGLAND AND ROME. 61 other from time 62 THE REAL DISTINCTION BETWEEN ENGLAND AND ROME. Englishmen are now ceasing to regard the Church of Rome as either an enemy or an invader. In the second place, it is the more necessary to enter into this inquiry, and to encourage temperate discussion, to time in the long history of the Church, and he sees in it a kind of providential benefit; but he as even among the well informed members of our own Church there is great ignorance of the real and would have been among the first, if true to his own principles, to have welcomed that last Vatican fundamental principles of the Church of Rome, and hence of that ultimate and essential distinction decree which has completed to logic and irrevocably conditioned the future of that which may now which exists between the teaching of that body and of our own mother Church of England. be spoken of without implied offence as the Papal Church. If I were asked by any earnest inquirer to name any leading treatise in our language which Such, very briefly, is the distinctive attitude of the Church of Rome. Every characterising calmly and logically set forth and analysed this distinction, I should have to avow that I, at least, doctrine and tradition will be found to flow mediately or immediately from the general assumption knew of none. Many a good and useful work might be named in which the various doctrinal which I have already specified. This conception it to which forms the background of every argument. differences between the two Churches are clearly and intelligently set forth; but the special and exact The infallibility of the Church and of the poor human head of it is that which every disputant question now before us has not, so far as I know, formed the subject of any leading English treatise, endeavours, when pressed home by logic or by history, to bring into the controversy. And if we in the limits at least of our own times. And yet, as perhaps even this passing paper will show, it is a needed an illustration of the truth of this, we might point to a controversy that has lately been going question of real and vital importance. In the third place, not only are we thus very imperfectly on in the columns of a newspaper, between the head of the Church of Rome in this island and a informed on the essential distinction, but what is very serious, the little knowledge we may have has sensible and clear headed member of our own Church and diocese. Into that controversy I do not of course intend to enter; but the anxiety evinced by one of the disputants to merge a special question truth, but for any saving use really to be made of it, we must have recourse to our fellow men. For into a general one, and to draw the discussion toward the broad and primary assumption that the this reconciliation to be truly made our own, and for this communion fully to be realised, other – Church is infallible, and so right in whatever she does, evinces clearly enough that this is felt to be and those human – agencies are absolutely necessary. the fundamental principle on which every subordinate question absolutely depends. But to pass In a word, with us the blessed truth is first solemnly and authoritatively declared. The onward. Such is the leading principle, and main position of the Church of Rome, as defined by one believing and repentant sinner is then not only permitted but invited himself to grasp the hand of of its ablest and most philosophical writers. Christ, by which blessed hand alone he can be led to the mercy seat of God. With them, Christ's What now are we to say is that which we are seeking – the essential and fundamental hand cannot be grasped – nay, and will not be grasped – until human agencies raise, the trembling distinction between the Church of England and the Church of which such are the principles and hand, and place it within the hand of the Lord. A single instance will make my meaning plain, and assumptions? Can we here fall back upon the old and popular estimate of the principles of the Church set forth this distinction in all its sharpness. It is the teaching of the Reformed Church, that through of the Reformation – the formal principle, as it was called – of the authority of the Holy Scriptures, the atoning blood of Christ, man – if truly repenting and heartily believing – receives, directly and the material principle, as it is called, of justification by faith? Clearly not; as we are really and without any other agency whatever, pardon and absolution, “He,” saith our form of absolution, searching for that of which these two principles are the outcome and manifestation. We are looking “He, and He alone, pardoneth and absolveth all them that truly repent and unfeignedly believe His for something that lies behind them, something that brings out in all its sharpness and clearness the holy Gospel.” But what saith the Church of Rome? I will use the words and definitions of the contrast between the ultimate and essential teaching of the two Churches, and paints the fundamental distinguished modern writer to whom I have already referred: – “These three acts,” says this distinction. writer, “contrition, confession, and satisfaction, are the conditions to priestly absolution.” And We must look still deeper. then? is remission complete in all its consequences? does the Holy Spirit, according to the teaching Let us turn, then, to distinctions which careful and logical writers have drawn between the of the Church of Rome, work, as we in our form of absolution inferentially declare He does work, reformed faith and that corrupting and corrupted teaching which we repudiated at the Reformation. in the pardoned soul? Yes; but not without a proviso – not unless this priestly absolution has been Of the more plausible distinctions, none at first sight more commends itself than this, which is due actually given – for these are the exact words of the writer: – “This succession of acts,” he says to a great and accurate thinker – viz., that the system of Rome makes the relation of individual to – that is, this contrition, confession, and satisfaction – united with the sacerdotal functions” (there Christ depend upon his relation to the Church; while that of the reformed faith makes the relation of stands the limitation and proviso, there yawns the broad chasm between us and Rome) – “this the individual to the Church depend upon his relation to Christ. Here we certainly seem to have succession of acts, united with the sacerdotal function, is the organ of God's sanctifying grace.” found what we are seeking, and to have arrived at a distinction which can certainly be applied and In plain words, and by just and fair inference – Without the priestly absolution, no complete realised. remission, no claim to all the benefits of the Passion, no assurance of God's sanctifying grace. And yet a moment's consideration will show us that we cannot accept such a distinction as The ultimate and essential distinction is now clearly before us. That on which every sufficient and final. For, independent of the passing observation, that the term “Church” would seem subordinate distinction and doctrine in either Church will be found closely and logically to depend to be used in a different sense in the two members of the distinction, we have the graver difficulty has at length been reached. And all that we have said may be roughly summed up in the answer to that the question still remains – but why is it so? Why does the individual in the Church of Rome one question – What is the character of the access to God through Christ of the believing and subordinate his relation to Christ to his relation to the Church? and why does the individual in the repenting soul? “Unconditioned” is the answer of the Church of England; “conditioned, and Church of England act conversely? What we seek must involve no Why, but simply be a statement dependent upon the completeness of the so-called sacrament of penance,” is the answer of the Church of that which is admitted to be a fact both by the one side and the other. Can any such statement be of Rome. made? In our long and enduring controversy with Rome, has any distinction ever been drawn And now, reader, to conclude, if these things be so, if this be the distinction, if this be between us which appears to cover and to include all the broad spiritual characteristics and to express the chasm that must ever separate us from the Church of Rome, is it not vitally necessary for us, succinctly the sum and substance of all the great doctrinal differences on either side? Is any such especially in these unsettled days, to realise these two things plainly and clearly? – statement possible? or is it, after all, verily true, as our opponents are never weary of asserting, that First, that between us and the Church of Rome there can be neither peace nor compromise. on our side there is no principle save that of protest, and that that which really defines the one true We have surveyed the gulf that separates us, and across that gulf no bridge ever can be thrown. We Church from every other community is true corporate Christian life, as contrasted with a separative deny not that in that sundered land there may be many a pathway of holiness and salvation – to deny and lawless subjectivity? Yes, God be praised! we have one clearly defined and vital THE it were to avow a disbelief in a common and redeeming Lord – but we do, notwithstanding, REAL DISTINCTION BETWEEN ENGLAND AND ROME. 63 64 THE REAL DISTINCTION BETWEEN ENGLAND AND ROME. principle – a principle adumbrated in the short text to this paper, set forth in countless passages maintain this as a vital and essential truth, that all attempts at union with such a Church, or with of the Word of Life, and indirectly claimed in every one of the fundamental Articles of our faith, any Church that maintains the ultimate principle of conditioned access, are far, far worse than as that to which every hope here and hereafter must ultimately be referred – the doctrinal rock on fruitless; all endeavours to find a common ground not only illusory but wrong. which the Reformed Church of England has rested from the first, rests now, and must rest, if she In the second and last place, let us not part without realising clearly and keenly the would remain a living Church, unto the very end. And this is our principle – that Christ is the one dangerous nature of that teaching of “sacramental confession” which the bishop of the and only Mediator through whom, and through whom alone, sinful but repenting and believing metropolitan diocese has very recently and very wisely condemned. The secret and persuasive man has access to and is reconciled unto God; Christ and Christ alone, is the way, the truth, and advocacy of this perilous teaching is, I am confident, the greatest danger with which the loyal the life, to seeking, travailing, heavy-laden, and repenting man. “Come unto Me all that travail members of the Church of England have now most energetically to contend. May God the Holy and are heavy laden, and I – I, without any human intermediary – will give you rest.” This is our Ghost strengthen us and forewarn us, for that sacramental confession involves a danger to young principle; and it is out of this principle that the fundamental distinction which we have been and to sensitive souls which no words can overstate! It involves the dreadful error of interposing seeking obviously and easily emerges. The Reformed Church throws the way open through Christ some one to whom we may go between us and our only and redeeming Lord. “Lord, dear Lord, to to God, and adores her Lord as the only medium factor, and fountain of man's reconciliation and whom shall we go?” Thou, and Thou only, hast the words of eternal life; Thou only art our peace communion with God. The Church of Rome maintains that not only for the setting forth of this and our salvation! Wherefore, let us all more and more faithfully cleave to that blessed principle of free access through a redeeming Lord on which we have been meditating – that principle which our The connections with bad men which true Christians may be drawn into are forefathers set forth when we cast away the errors of Rome, and to which they bore the witness of the confessor and the martyr. The days in which we are living are anxious and dangerous. Old distinguished by the names necessary connections and arbitrary connections. truths are becoming explained away; fundamental principles are being modified; human forms are Necessary connections are either those which nature obliges them to keep when placing themselves between us and our crucified Lord. Now, if ever, is there need for renewed formed, such as the connection of a wife with her husband – a child with its father resolution to maintain for ourselves and for our children that which has been committed to us, and – a brother with his brother – a sister with her sister, and so on; or, those which to guard both ourselves and them – our children perhaps more than ourselves – from the ceaseless civil society obliges them to keep when formed, such as, governing the country attempts that are made to efface distinctions drawn with the red lines of blood between our mother Church and every other Church in the world that knows of other mediators than the One mediator with them, buying and selling with them, and so on. These connections into which between God and man, our only and adorable Lord. May the saving power of that mediation more true Christians have by Providence been drawn, are not sinful in themselves, but and more be with us! may it quicken, may it strengthen. May the blessed Spirit teach us daily to they may be productive of much sin through the Christian's own imprudence. Arb- love our redeeming Lord ever more and more, and to abide in that love, brave, faithful, and loyal, itrary connections, again, are such as lie in the will of the Christian to form – even unto the end! connections which Providence has not apparently put him into – connections which

lie out of the path of his duty – connections which are sinful in themselves, and which have a direct tendency to produce, as they generally do, great personal misery and much public scandal. Of these last connections – arbitrary connections or connections depending on the will of the Christian, the object may be either a bad one of the world, or a bad man of the Church; either a man who does not profess to be religious, or a loose living professor of religion; either a mere heathen natural man, or an excommunicated Christian. The Apostle Paul, in writing to the Corinthians, points out the difference which a true Christian ought to observe in his behaviour towards these two objects,

that is to say, towards those that are vicious among the heathen and have never made

any profession nor joined the Church, and towards those of the same vicious character who are called or call themselves brethren. And he declares, if there be any meaning in language, that he would prefer the company of a bad man who did not profess to be religious before that of a loose living professor of Christianity when he says, “I –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– wrote to you in an epistle not to company with fornicators: yet not altogether with J. H. LEWIS, PRINTER, ADELAIDE. the fornicators of this world, or with the covetous, or extortioners, or with idolaters: for then must ye needs go out of the world. But now 66 THE LIMITS OF CHRISTIAN CONNECTION. I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one no not to eat. For what have I to do to judge them also that are THE FREE PRESBYTERIAN. without? do not ye judge them that are within? But them that are without, God judgeth. Therefore put away from among yourselves that wicked person.” – 1 Cor. 5: ════════════════════════════════════════════════════ 9-13. VOL. 2. No. 15.] OCTOBER 1, 1878. [PRICE 6D. I. The limits of a true Christian's connection with a bad man of the world; or ════════════════════════════════════════════════════ how a true Christian ought to behave toward such. He ought not to avoid speaking to him. The bad man of the world is a brother in this sense, that we have all one Father by creation – God. He has still some remains The Limits of Christian Connection. of the image of God. It is the Christian's business to get that image more fully ––––––––––– restored, not to have it wholly defaced. As it is God's wish to have men to be saved, it ought to be ours also. Now that can only be by believing. And as faith cometh by hearing, and hearing by the word of God, we ought so to act towards him that we done, is Christ himself. In. every court of the Church in which it is duly inflicted, that may always be able to speak to him what may profit and save his soul. Whilst we are court is constituted in the name of Christ, on the assurance that, wheresoever two or not to associate with him, so as to be a partaker of his sin; we are to associate with three are met together in His name, He will be in the midst of them. But He acts through him so far as we may be helpful to him to obtain like precious faith with ourselves. His ministers. Many think that it is the act of the ministers and elders as men only. This “I wrote unto you in an epistle not to keep company with fornicators; yet not alto- is a mistake. It is with the discipline as it is with the doctrine of the Church. When a gether with the fornicators of this world, or with the covetous; or extortioners, or with minister preaches, if his preaching be in accordance with the mind and will of Christ, idolaters: for then must ye needs go out of the world.” that preaching is to be taken as the word of an ambassador of Christ, or the word of Again, he aught not to avoid praying for him. God commands us to pray for one who speaks the will of his king. So also, when a court of Christ's Church exercises all men. But how can we pray for a man towards whom we cherish vindictive and discipline, it is supposed to do so in the name of Christ, and by His authority, and malevolent feelings? To pray for him, we must cherish some good feelings towards according to His word. Hence the sentence of excommunication is a fearful thing: for, him – not feelings of complacency in him, but feelings of benevolence towards him. when duly done on earth, it is duly done in heaven; and will be final, unless upon Yet again, he ought not to avoid doing good to him as he has opportunity. repentance: for “whosoever sins ye retain, they are retained;” and “whatsoever ye shall “Do good unto all men,” is the injunction of Scripture. Whilst we do it specially to bind on earth, shall be bound in heaven.” the household of faith, we are required to see that we do it not exclusively to them. It is supposed by some, that excommunication ought to be inflicted on those Whilst our special charity is to be given to God's people, our general charity is to who have been once guilty of very gross sin. This is evidently a mistaken supposition. embrace the devil's people. And this, even although they be personal enemies. The Apostle, when he speaks of a fornicator, a drunkard, and an idolater, has “Dearly beloved, avenge not yourselves, but rather give place unto wrath:” for it is evidently regard to an individual who is contumacious and impenitent in these sins, written, “Vengeance is mine, saith the Lord: I will repay. Therefore if thine enemy after the use of means for his recovery. If repentance immediately succeed gross sin, hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of then excommunication will not follow: for I need not tell the reader, that a person fire upon his head. Be not overcome of evil, but overcome evil with good.” who has been once guilty of fornication, idolatry, or drunkenness, is not to be Once more, he is to avoid judging him. The Apostle pronounces strongly on regarded as one who is a fornicator, a drunkard, or an idolater. The gravamen of the this. He intimates that it is not the province of the Christian to judge the bad man of charge, which leads to the infliction of excommunication, is the impenitency and the world, when he asks, “What have I to do to judge them that are without?” He says contumaciousness of the person in the sin charged upon him. the province of the Christian is to judge them that are within the Church. He tells us Is, then, the sentence of excommunication only to be inflicted on those who that them that are without the Church, God judgeth. He restricts the pro-vince of the are found guilty of contumaciousness in what is called gross sin? Let the Apostle Christians to putting away from among themselves a wicked person. And I think that answer. He says that we are not to eat not only with an idolater, a fornicator, and a the Christians of this age will find enough to do in the way of judgment in their own drunkard, but also that we are not to eat with a covetous man, a railer, and an peculiar province, without interfering with the province of civil law. extortioner, which latter individuals are not generally esteemed as persons guilty of THE LIMITS OF CHRISTIAN CONNECTION. 67 gross sin. Moreover, the Scriptures declare, for in such a matter as this, all Scripture must 68 THE LIMITS OF CHRISTIAN CONNECTION. II. The limits of a true Christian's connection with a bad man of the Church, be examined, that a contumacious heretic should be excommunicated, “A brother that or how we ought to behave toward such. is an heretic, after the first or second admonition, reject;” that a person who The bad man of the Church is one who is, or who ought to be, unwarrantably causes division in the Church is to be excommunicated, “Mark them excommunicated. What is excommunication? It is the casting a person out of the which cause divisions and offences contrary to the doctrine which ye have learned, Church of Jesus Christ by a sentence according to the will of Christ. It is called by and avoid them:” that a person who refuses to hear the Church is to be the Apostle, a punishment, when he says of it elsewhere, “Sufficient to such a man is excommunicated, “Tell it unto the Church: and if he refuse to hear the Church, let this punishment which was inflicted of many.” But it is a punishment, so far as the him be unto thee as a heathen man and a publican:” yea, that a person who Church is concerned, of a corrective kind. When the office-bearers of the Church contumaciously refuses to obey the preceptive Scripture is to be excommunicated, have attempted to recover the offender by more lenient measures, and have failed, “If any man obey not our word by this epistle, note that man, and have no company they may proceed to this severe one, which, at God's sovereign disposal, may either with him, that he may be ashamed.” eventuate in the repentance, or in the destruction of the offender. It is emphatically But it may be asked, 'Are all on whom a sentence of excommunication has been the severity of God, however much some persons may make light of it. inflicted, to be regarded as men cast out of the Church of Christ?' Perhaps not. The The principal actor in inflicting the sentence of excommunication, when duly Church is not infallible. It has erred, and will err again. But when that sentence is according to the will of Christ, it is duly passed, and must be regarded as having that contrary to the Word of Christ, protested against it, and appealed to the Lord Jesus effect. Now the members of a Church have the means of determining this, and Christ the Head of the Church, he would be entitled and justified before conscience regulating their conduct accordingly. The will of Christ is a revealed will. It is and before Christ in maintaining his membership, or, as the case might be, continuing contained in the Bible. If, therefore, Church members enquire, as they are bound to do, the exercise of his office in the Church, in spite of the sentence pronounced upon into the case, and find the Church rulers acting according to the clearly expressed mind him; aye, and until it was determined in the court to which he had appealed. But, if of Christ revealed in His Word, they are bound to regard him as cast out of the Church. the individual supposed did not do these things – if he did not hear the Church, but If the rulers of another Church, to take an example, to whom the expelled individual set its authority at open defiance, and, consequently did not give himself the applies for admission, seek for, as they are bound to do, and obtain, as they are entitled opportunity of learning whether its demands were beyond, or contrary to his to obtain, scriptural reasons for the sentence, which reasons they cannot or dare not obedience to it in the Lord – I put it to the reader to say, if the person using that plea gainsay, yet admit that individual into their fellowship, that admission, in the judgment in justification of the maintenance of membership, or of the exercise of office in the of every thinking man, will not make him a member of Christ's Church; it will only Christian Church, he entitled to its benefit, when he has not ventured to put the matter manifest the unfaithfulness of the minister and elders so receiving him, and give ground bet-ween himself and its rulers into such a shape, as to enable him to test the validity to fear further defection by them. The sentence of excommunication, if according to of the Church's judgment, in the court of last resort, by a solemn appeal to his and the will of Christ, has cast that individual out of the Church: and his former brethren their Head. must so regard him, notwithstanding his after admission to the fellowship of another How then ought Christians to regard such a person – a person duly body, if they would be faithful to Christ. excommunicated? The Apostle answers: – “I have written unto you not to keep But, again it may be asked, “May not the individual himself conscientiously company; if any man that is called a brother be a fornicator, or covetous, or an believe that the sentence is invalid; and will not that conscientious conviction justify idolater, or a railer, or a drunkard, or an extortioner; with such a one no not to eat.” him in regarding himself as still a member of Christ's Church, and acting We ought to regard him as no longer the object of brotherly love. Let me not be accordingly?” Yes, if the conscientious conviction be warranted by the Word of God; misunderstood. There is a charity, or love which we are commanded to shew to all if it be the dictate of a conscience enlightened and regulated by the only rule which men: he is still to be the object of this. But there is a charity or love peculiar to the God has given to direct him. To make my meaning plain, let me suppose a case – that household of faith: he is not to be the object of that. We ought to regard him as no of a brother refusing to hear the Church. In reference to such a person, our Lord says, longer a member of Christian society. We are not to eat with him at the Lord's table. “If he refuse to hear the Church, let him be unto thee as a heathen man and a We are not to eat with him at our own table as a Christian guest. The greater surely publican.” Here, our Lord intimates in plain and unmistakeable terms, that a here implies the less. We ought to regard him as no longer a person with whom we persistent and contumacious refusal to hear the Church, by a brother in a matter with can hold Christian fellowship. We cannot have fellowship in prayer with him, though a brother, will involve excommunication. Now, suppose the person so persistently we may pray for him. We cannot have fellowship in praise with him. He may, by the and contumaciously refusing to hear the Church, is excommunicated, can he plead ordering of Providence, be present with us in these acts of worship, but we cannot consci- ence in the maintenance of Christian membership? No. He is not indeed feel that he participates with us in them. Still we ought not to account him as an required to THE LIMITS OF CHRISTIAN CONNECTION. enemy, but admonish him as a brother when opportunity serves; for we may thereby 69 70 THE LIMITS OF CHRISTIAN CONNECTION. obey the Church in all circumstances. His obedience to the Church is only an gain him who was called a brother; and we are to do him all the offices of our common obedience in the Lord. The Church may exact an unlawful obedience, which he may humanity, when he requires them. We are thus to judge him, and to manifest a conscientiously refuse to render. But he is required in all circumstances to hear the behaviour more severe than that which we are to manifest towards a mere man of the Church. Peter and John were called before the Jewish Sanhedrin; the court of a world, because the badness of the one is greater than that of the other, inasmuch as Church which had made void the law of God by traditions. Did they refuse to hear the one made a profession and joined the Church, whereas the other did neither the it? No, they heard it; but after hearing it, they refused to obey it, because they held one nor the other. that it exacted an obedience not in the Lord. They could appeal in support of Let me here, with the view of avoiding misapprehension, recall attention to conscientious disobedience to the plain letter of the Lord. They had received a the distinction which I drew in the beginning of this article. The excommunication of command to the contrary from the Personal Word, and they justified their a brother does not dissolve the connections which Providence, by natural law, or by disobedience in the query – “Whether it be right to obey God or man, judge ye;” and civil law, had previously formed. A Christian wife, even though believing her continued to exercise their office, thus justified at the bar of conscience and of Christ. husband to be duly excommunicated, is yet bound, by natural law, to render him all So also, if the individual supposed heard the Church, and, holding its judgment to be that fidelity, love, and obedience, to which she pledged herself in marriage. And a Christian ruler or magistrate, though believing his fellow-ruler or magistrate to be every age, have borne testimony to Him in this view as “A God delighting in mercy,” duly excommunicated, is yet bound, by the order or law of civil society, to unite with and, as accounting “judgment a strange act,” to which he was utterly averse. The him in the administration of civil affairs, till he can orderly sever that connection. A whole of the Scripture declarations may be comprised in that saying of the prophet, Christian woman, however, who unites herself to, or a Christian man who accepts “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him civil office with a duly excommunicated person, forms an arbitrary connection – a return unto the Lord, and He will have mercy upon him, and to our God, for He will connection which lies out of the path of his or her duty as Christians, and which abundantly pardon.” To cite the New Testament in confirmation of this truth is cannot consist with their duty to Christ and to His Church. needless, seeing, that from the beginning to the end of it, it proclaims God as “rich III. The reasons for these limits. One reason is, the good of the true Christian. in mercy unto all that call upon Him.” “Keep thyself pure,” ought to be his motto in the matter of connections. “A little The proclamation of this doctrine affords the highest proof of the grandeur leaven leaveneth the whole lump,” says the Apostle. If true Christians will form and compassion of God: and the reception of it, is the noblest privilege and the most connections which Providence does not call them to form, with the bad man of the sublime enjoyment of the human heart. Need I say, that the forgiveness of sin is the world, and the bad man of the Church, they run the risk of being leavened by them sovereign prerogative of God: the glory of it He claims exclusively to Himself, and with the leaven of malice and wickedness. Another reason is, the good of the bad will not give to another; “ I, even I am He that blotteth out thy transgression, for Mine man of the world. If he respects nothing else, he respects consistency. If all the own sake, and will not remember thy sins.” members of a Church acted consistently in their Church state, we might expect the The metaphorical representations of this doctrine in the text will suggest some bad man of the world, as well as the bad man of the Church, in coming in to them, to important ideas, and may well lead us to exclaim in the words of the sweet singer of be convinced of all, and to be judged of all; the secrets of their heart would be made Israel, “Blessed is he whose transgression is forgiven, whose sin is cover-ed. Blessed manifest, and, falling down on their faces, they would worship God, and report that is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no He was in that Church of a truth. A third reason is, the good of the excommunicated guile.” Let us now consider – I. Sins and transgressions under the metaphor of clouds. person. Our desire and aim ought to be to bring him to repentance. But if we treat Before, however proceeding to notice the points of resemblance between sins him after excommunication as we treated him before it, if we make no difference in and transgressions, and clouds, let me briefly, in order to guard against an abuse of our behaviour towards him, we will confirm him in the notion that he is still a brother, the comparison, notice, at least, two striking points of dissimilarity. and that the discipline to which he has been subjected, is a solemn farce. And a last 1. Clouds are really objects of beauty. How often do they form a floating reason is, the glory of Christ. We glorify Christ when we respect his authority. Now, landscape; in the tropics, especially gorgeous and magnificent; their forms and hues Christ has laid down plain rules for Church members in the matter of connection with ever changing! They have their wide spread plains, their towering mountains, their the vicious, both without and within the Church. To walk by them, in despite of the deep valleys, their wild picturesque and terrible aspects. They appear in every variety rules of worldly policy, is to shew forth the glory of Christ: for He is thereby glorified of colour too; now touched with silver, now fringed with gold, now arrayed in richest in us. purple, and now floating as on crimson waves of glory. Well does it become us to J. B. thank the great Creator for meeting our love of the beautiful and varied in the 72 THE BLOTTING OUT OF SIN. 71 firmament. Our heavens might have been one unbroken, monotonous expanse. But THE BLOTTING OUT OF SIN. sin is not like the cloud in this respect; it is a hideous deformity. Robe it as you will, –––––––– embellish it with poetry, and set it to music, it is still an offence to God, and to every BY THE REV. JOHN ANDERSON. enlightened mind. –––––––– 2. Clouds are sources of blessing. They are vessels that convey water from “1 have blotted out as a thick cloud thy transgressions, and as a cloud thy sin.” – the ocean to the dry land; they trade between earth and sea. They sail through the Isa. 44: 22nd v., first part. firmament with rich cargoes of refreshing showers for the parched places of the earth. The forgiveness of sins is a doctrine that comprehends the very essence of the How such vaporous vessels can carry such oceans through the air, no philosophy but Gospel. It is the golden thread which is interwoven throughout the whole of divine that of the Bible can adequately explain. “He bindeth up the waters in His thick revelation. God, in proclaiming His name to Moses, represented Himself chief-ly clouds, and the cloud is not rent under them.” But whilst in this, and in many other under the character of a sin pardoning God: – “The Lord, the Lord God, merciful and ways, clouds are of service to the world, sin is an evil, all evil in itself, and as a cause, gracious, abundant in goodness and truth, keeping mercy for thousands, forgiving can produce only evil. iniquity, transgression, and sin.” And the whole of His dealings with His people, in In what respect then, are transgressions like a thick cloud, and sin like a cloud? saith my God to the wicked:” and unless the guilt of sin be removed, and its power 1. The clouds are numerous. subdued, it issues in blackness and darkness for ever. “Your iniquities,” saith the The inspired writers employ the term to illustrate vast multitudes: “Who are Lord, “have separated you and Me, and your sins have hid My face from you.” these that fly as a cloud?” “Seeing we also are compassed about with so great a cloud 4. Clouds exist in every variety of form. of witnesses.” Who can count the number of fleeting clouds that pass through the They are endless in their variety. Some are light and gay, flitting across the surrounding heavens? or much more, who can estimate the immensity of watery heavens in fantastic forms, and silvery brightness before the eye; others are dense particles that form them? Equally impossible is it to calculate the number of sins and frowning masses standing like black volcanic mountains before you. So again, it is transgressions committed against God. If now, the catalogue of all our sins and with sin. In what endless variety it is found! You have it in the fleeting thought, the transgressions, in thought, word, and in deed were set before us, our minds would be transient feeling, the passing word, as well as the deep laid plot, the cherished overwhelmed with horror and consternation. Sins original, and actual sins against passions, the confirmed habits, and the dark and deeply shadowed life. “Who can light and remonstrances; sins of ingratitude and backsliding, who can number them? understand his errors?” When we think of them, they rise in the firmament of the It would exhaust an angel's strength to record them. They are more in number than memory in aspects as varied as clouds that darken the sky. the hairs of the head: like the sands on the seashore, or the stars, visible and invisible 5. Clouds are oft-times portentous, and charged with evil. that bespangle the firmament; they defy all computation, alike of men and angels. Undoubtedly they are, as we have noticed before, in general, sources of 2. The clouds are from beneath. blessing to the world, but they are often filled with elements of destruction. When They come not from the celestial regions. They are exhalations from the earth; their scattered fragments are seen in certain positions in the heavens anon they they originate in the earth; and are the vapours continually from provided causes assume an angry appearance, the electric fluid glares, and the grumbling thunder ascending, from noxious marshy lands and stagnant pools; as well as from restless astounds. There are forged the thunderbolts that terrify; there are kindled the seas and oceans they rise. They are an aggregation of particles and vapours that arise lightnings that consume; there are floods that deluge; there are engendered tempests from the world below. that uproot forests, lash oceans into fury, level human habitations with the dust, and So it is with sins and transgressions. They arise from the earthly and corrupt sweep formidable armadas adown the yawning deep. It is so with sin. The miseries nature of man; they are exhalations from the depraved heart, “the heart which is of retribution are all nursed in it, as storms in the clouds. The thunders and lightnings deceitful above all things and desperately wicked:” “the heart which is like the of hell are there. Every sin is a treasuring up of wrath against the day of wrath. You troubled sea, whose waters cast forth mire and dirt: the heart out of which proceeds have seen sometimes, like the prophet's servant of old, a small cloud on the face of every abomination,” “evil thoughts, adulteries, fornications, murders, thefts, the summer's sky, no larger at first sight, than a man's hand: it was the nucleus around covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, which other vapours gathered, then it spread and spread, and cover-ed the whole foolishness;” the heart which is a cage of unclean birds, resembling Ezekiel's heavens with blackness; at length surcharged, it broke in tempest that struck terror chamber of imagery, which presented one appalling abomination after another; the through the world. How often has it been so with sin; small in its first beginnings; heart which THE BLOTTING OUT OF SIN. unchecked, expanding, extending, it has at last burst forth with awful 74 73 THE BLOTTING OUT OF SIN. is as a corrupt fountain, transfuses its poison through the whole man, every grandeur and everlasting desolation. transgression against God proving its total corruption and awful condition. II. Let us now consider, forgiveness of sin as the blotting out a cloud, a thick 3. Clouds obscure. cloud. Their density obscures the atmosphere, and oft-times hides the sun, the Clouds are dispersed either by the wind or the sun. The metaphor then teaches powerful orb of day. In nature, we say on a dark and cloudy day, “the sun does not us – 1. That it is the prerogative of God to pardon. shine.” The language, though popular, is not correct. The sun is always shining in his To blot out a cloud, is beyond the power of any human being. The farmer in own great orbit. It is the vapours that obscure his beams. the harvest field sees clouds congregate as an army to battle against him in his work; It is so with sin. Sin is darkness; transgressions are clouds, thick clouds. We, but all the farmers in the world cannot disband them. The mariner, too, may tremble as under dark and trying providences are ready to say “God is hiding Himself from us,” he sees them gathering for a tempest that shall dash his vessel like a plaything on the or “He frowns upon us.” Not so: it is the vapours of sin, the exhalations of waters, but he cannot scatter them. He can only prepare as best he may to meet their transgression rising from our hearts, that veil Him from our view, that intercept the fury. No skill, no strength can dispel one cloud. It is so with sin. God alone can blot light of His countenance, and darken the glorious Sun of Righteousness (not in His out sins, by discharging from their guilt and punishment. And He will do it upon His essence, but in His manifestations) and destroy all comfort, for “there is no peace own plan: “I, even I am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins.” “Put me in remembrance; let us plead together; declare the only relief. It came. Nature was exhilarated; it refreshed the parched earth, it thou, that thou mayest be justified.” David prays, “According to the multitude of thy cleared the noxious air; it brightened the sky, the trees of the field clapped their tender mercies, blot out my transgressions.” Peter exhorts, “Repent ye therefore, and hands, all life is filled with new energy and delight. Thus, when the clouds of sin are be converted, that your sins may be blotted out.” The apostle, “Blotting out the dispersed, the spiritual world is blessed. The region of the soul is peace, when the act handwriting of ordinances that were against us.” of pardon is past: “Being justified by faith, we have peace with God through our Lord On God's plan, is – Jesus Christ.” “The peace of God that passeth all understanding, shall keep the heart “Pardon for infinite offence, and pardon and mind through Jesus Christ.” The man whose sins are blotted out is inspired with Thro' means that speak its value infinite new life and joy: now he may sing the pardoned sinner's favourite hymn – A pardon bought with blood, with blood divine “When I can read my title clear Of Him I made my foe, tho' wooed and awed, To mansions in the skies, Blessed and chastised, a flagrant rebel still.” I'll bid farewell to every fear, 2. Completeness of pardon is intimated. And wipe my weeping eyes." When a cloud is blotted out, it is seen no more. You have seen the clouds like And looking forward to the utter completion of all he can desire, he may add – a splendid armada, with its silvery canvas unfurled to the breeze, sailing through the “There shall I bathe my weary soul air: a storm has arisen, and you have looked, and they were all gone. They had In seas of heavenly rest ; vanished into thin air, not a vestige left: all was azure. Other clouds may again form And not a wave of trouble roll by the chemical processes of nature, but those particular ones you lately saw are Across my peaceful breast.” dispersed, and all their watery particles scattered. All the works of God are perfect, 4. The multiplicity of pardon may also be intimated by the metaphor. complete. So is pardon. It never can be reversed. When the act takes place, then, “the Clouds are continually dispersed; they are continually forming and dispersing iniquity of Israel shall be sought for, and there shall be none: and the sins of Judah, under the direction of the Lord of nature. So does God multiply pardons. “Let him and they shall not be found, for I will pardon them, whom I reserve. I will forgive return unto the Lord, and He will have mercy upon him, and to our God, and He will their iniquity: and I will remember their sin no more.” Observe what figures are abundantly pardon,” or multiply pardons. They whose iniquities have been heinous, employed to represent this. They are buried. “Who is a God like unto Thee, that and long continued, are apt to despond, and to imagine themselves beyond the reach of pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? mercy. But none need despair. God's mercy is infinite; though our sins have been He retaineth not His anger for ever, because He delighteth in mercy. He will turn numerous as the sands upon the seashore, His mercies will far exceed them. “As the again, He will have compassion upon us: He will subdue our iniquities, and Thou heaven is high above the earth, so great is His mercy toward them that fear Him.” See wilt cast all their sins into the depths of the sea.” Buried where? Not in a shallow lake what sinners have been forgiven! Mark the transgressions of David, Manasseh, Peter, or river, but in the fathomless sea. Again they are thrown behind the back of God: and others. See the peculiar aggravations of their guilt, and then say whether God will “Behold, for peace I had great bitterness, but Thou hast in love to my soul del- 76 THE GOSPEL A JOYFUL SOUND. THE BLOTTING OUT OF SIN. 75 not multiply pardons to the very utmost necessities? The idea of thick clouds is ivered it from the pit of corruption: for Thou hast cast all my sins behind Thy back.” remarkably encouraging. None so dense but they may be penetrated. “Come let us Where is that? Where no eye can pierce, no wing can fly. Again, they are separated reason together, saith the Lord; though your sins be as scarlet, they shall be white as from the soul, as far as the east from the west: “As far as the east is from the west, so snow; though red like crimson, they shall be as wool.” “At the brightness that was far hath He removed our transgressions from us.” How far is that? So far, that eternity before Him, the thick cloud passed.” “He wearieth the thick clouds.” will never bring them together. Sins pardoned, like clouds dispersed, are lost forever: In conclusion – they are buried in everlasting oblivion. 1, Let the sinner be reminded of the danger of dying under a cloud. 3. The serenity or peace, if pardon is indicated. Its density will obscure the prospect, and its portentous aspect ensures the When the clouds are blotted out, a calm, peaceful, serene sky is presented. storm. Sin rolls like a thick cloud between God and the soul. It hides Him from our You may have seen the heavens on some sultry day in summer covered with one view, it obstructs the rays of His love, it makes life gloomy and sad. Men under this dense mass of electric cloud. All nature seemed depressed under its influence; all life cloud grope their way in darkness, they stumble as in the night; they droop and die breathed under the pressure of a boding evil, the birds ceased their music, the insects under the dark shadows of their sins. The Lord waiteth to be gracious; there can be their hum, the air was stagnant and silent, there was not a breath to stir a leaf, or to nothing wanting on His part; so sovereign and perfect are His operations, that if the fan the heated brow: you looked for a storm which in some measure you dreaded, as soul were black as the lower region, the blood of Christ can wash it, and make it “white as snow.” As the miraculous pillars of cloud in the wilderness presented a The gospel is a joyful sound, being the announcement of a great victory. An dark side to the Egyptians, so the clouds of sin envelop in darkness, misguide those army that has long been engaged in combat with an opposing force, and almost ready who are under them, and lead to destruction, as Pharaoh and his host were drowned to retreat, is rallied by the yielding of the enemy; and when the ranks of the foe are in the sea. Sinner be warned. broken, and the cry is heard, “They run,” the weary gain fresh courage and strength. 2. I would remind the penitent sinner of another cloud, of a miraculous But after a serious encounter with the enemy, and the sound of victory proclaimed, nature, which was the guide, the defence, the shade, the glory and the oracle of the we may imagine its sweetness to the faint and weary. Much may have been lost – Israelites. That was dispersed, when its intention was completed. But God will great hardships endured – dangers passed through, and many precious lives continue to go before His people. He will lead them by a right way, and bring them sacrificed; yet the shout of the conquerors tells that though the victory has cost so to a city of habitation. His eye will be continually over them, and His hand underneath much, they rejoice at the issue of the conflict. And especially would they rejoice if them. “And the Lord will create upon every dwelling place of Mount Zion, and upon they had been engaged in defending the valuable liberties of their country, or her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night, contending for the oppressed. Now the gospel may well be listened to as the sound for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow of victory, the most glorious victory. Strong enemies were leagued against mankind. in the daytime from the heat, and for a place of refuge, and for a covert from storm Satan laid plots most wilfully and maliciously for their everlasting destruction. The and from rain.” world was full of deceitful snares and empty pleasures, that threatened the allurement ═════════════ of immortal souls from immortal joys, to those that would eventually inflict a fearful THE GOSPEL, A JOYFUL SOUND. wound in the heart. Sin within the heart, and therefore the most dangerous foe of all, –––––– was betraying it to the enemy without- – had prepared it for his abode, and was There is a universal craving among mankind for something not naturally rapidly ripening it for everlasting woe. Death appeared as a grim monster ready to possessed; and as one thing after another fails to give rest to the restless spirit – sever any connexion between the soul and any remaining hope, or any even and previously entertained hopes are not realised, other expectations of obtaining momentary pleasure – ready as the dread executioner to drive it away in its happiness still in things temporal are often raised, and other schemes devised. How wickedness into the dark prison of unending despair and misery. But amidst human much the race of the natural man for happiness resembles the child, who, having helplessness and hopelessness, a joyful sound is proclaimed. It is the good tidings of heard the fabulous story that gold has been found under the foot of a rainbow arch, the salvation effected by one who has often proved in the grand deliverances of His runs off to win it; but when he arrives at the spot where he supposed the foot of the grace, from the bondage, pollution, and consequences of sin, that He is worthy of the many coloured semi-circle rested, it seems to him as far, or farther away than ever! title “Mighty to save.” It announces the full accomplishment of a wondrous triumph. Or the fruitless chase of the world after happiness may resemble the thirsty and It tells us how God had compassion on those who wandered so far away from Him in fatigued traveller in the inhospitable desert pressing on as with ingratitude, rebellion, and in unnumbered ways of impiety. It tells how Jesus THE GOSPEL A JOYFUL SOUND. 77 appeared as one in “dyed garments” – “clothed in a vesture dipped in blood,” 79 THE GOSPEL A JOYFUL SOUND. new strength which fresh hope has given, to the spot where he supposed a vast sheet of water lay, but alas! finds that it was only mirage, whilst he feels more ready to figuratively meaning the great and costly conflict in which He engaged on behalf of perish than ever. Oh how many ways are followed, that the void which is in every suffering and perishing sinners. It tells how He “trod the wine-press alone, travelling natural heart may be filled. “There be many that say, who will shew us any good?” in the greatness of His strength,” when He “bare our sins, and carried our sorrows, Oh that all who are thus solicitous about being happy, would apply to the only source was wounded for our transgressions, and bruised for our iniquities” on the cross. It of bliss with the Psalmist – “Lord, lift Thou up the light of Thy countenance upon announces to men His triumph over Satan, the world, sin, and death, and that He has us.” Of every earthly enjoyment we may say as our Lord said to the woman of done this for all who have believed, do believe, and shall yet believe in Him, share Samaria – “Whosoever drinketh of this water that I shall give him, shall never thirst; in the benefits bought by His own death, and join the victorious army made by His but the water that I shall give him shall be in him a well of water springing up into grace valiant for truth, and led by Himself, the great Captain of their salvation. What everlasting life.” Truly and only happy are they who have the Almighty for their sound should be regarded so joyful as this? What victory so glorious? What Friend; and whose enjoyments depend not on things that are perishable, but on the conqueror so worthy of His people's praises, of His “many crowns,” and of His title, unchanging and Eternal Fountain of bliss. To the weary, thirsty, guilty soul, the “King of Kings, and Lord of Lords.” gospel of the sovereign grace of God is a joyful sound, announcing rest, refreshment, Again, the gospel is a joyful sound, being the announcement of liberty. and pardon. Among the Jews, every fiftieth year was to be observed as a year of jubilee, when those who had sold themselves to be servants, or had sold their inheritances, were replaced, as nearly as possible, in the position, which they had occupied at the Has the gospel, reader, been such a joyful sound to you? Have you not only commencement of the fifty years. This remarkable period was introduced by the heard it, but do you approve of, admire, and obey it? “Blessed are the people that sounding of trumpets throughout the whole land. Great would be the rejoicing of the know the joyful sound, they shall walk, O Lord, in the light of Thy countenance. In poor Hebrew bond-servant on hearing the trumpet which proclaimed his liberty. But Thy name shall they rejoice all the day, and in Thy righteousness shall they be far greater is the joy of him who was before a slave to sin, when he knows savingly exalted.” J. S. the meaning of the gospel. Christ came to “proclaim liberty to the captives.” As ═════════════ spiritual bondage is far more miserable than the other, and will, if not destroyed, PROPHETICAL SKETCHES. bring the captive to everlasting darkness and death; so the deliverance from it is far –––––––––– more desirable. Christ bound Himself under the curse of the law under which we DANIEL 11. were, and as our surety, endured it; so those who trust in His substitutionary work –––––––––– are freed from the wrath due to them for sin. Oh how sweet to taste of that liberty In the former prophecies, we had visions accompanied by plain interpretations wherewith Christ makes His people free! And as the jubilee trumpet proclaimed the which enabled us to read them with as much certainty of their meaning as we do literal right of the poor man who had sold his possession, till the year of the jubilee, to return history. The prophecy which we are now to enter upon, the last prophecy of Daniel, is to it, so the gospel, which is sounded in the ears of the fallen children of Adam, who unaccompanied by any interpretation. But the former have prepared the way for forfeited by sin all claim to the favour of God and lost the earthly paradise, notifies understanding the present; and, guided by them, we have only to run our eye adown to them that they may freely return to the love and favour of God, that through faith the annals of the four great monarchies to find the accomplishment of those things in Christ they may regain righteousness and holiness, and that they may become heirs which are noted in the Scriptures of truth. of an “inheritance incorruptible, undefiled, and that fadeth not away.” Is not the Verse 2. “Behold there shall stand up yet three kings in Persia; and the fourth gospel truly a joyful sound? They who believe, receive a title not to the earthly shall be far richer than they all: and by his strength through his riches he shall stir up paradise, from which they fell in the fall of their first parents, but a heavenly, an all against the realm of Grecia.” The great desideratum to the understanding of this endless, and an inconceivably valuable possession purchased and prepared for them vision is, to get Daniel's starting point. Under what king of Persia had he the vision? by the great Redeemer. The first verse of chapter 10 tells us – in the reign of Cyrus. After Cyrus, the reigning And again, the gospel is a joyful sound, being the announcement of a spiritual king, there were to stand up three kings in Persia, and the fourth was to be richer than feast. To the Jews God gave this commandment: “In the day of your gladness, and in they all, and by his strength through his riches to stir up all against the realm of Grecia. your solemn days, and in the beginnings of months, ye shall blow with the trumpets Now looking down the annals of Persian history we find that Cambyses succeed-ed over your burnt-offerings, and over the sacrifices of your peace offerings.” The joy Cyrus, then Smerdis the Magian, then Darius Hystaspes, then Xerxes – four kings in that was felt on the occasions of these festivals by a godly heart, is well expressed by all. Xerxes, the fourth king, is noted in history for his great riches. Taking umbrage at the Psalmist – “Sing aloud unto God our strength; make a joyful noise the Grecian states, he stirred up all the nations under the Persian dominion against 80 PROPHETICAL SKETCHES. 79 PROPHETICAL SKETCHES. unto the God of Jacob. Blow ye the trumpet in the new moon, in the time appointed, them. Four years were spent in preparation, at the end of which time he had an army on our solemn feast-day.” Now the gospel is a call into Christ's “banqueting house.” of 1,700,000 men, which he led against Greece. His fleet numbered 1,200 ships. And It announces Him as the Master of a great feast, prepared by Him for every spiritually what was the result of this mighty armament? Nothing. Its very unwieldiness hungry soul that will come to Him. It tells of Him as one whose “flesh is meat indeed, dissipated it. And the Scriptures of truth record the whole transaction when they and whose blood is drink indeed,” as the Bread of Life who nourishes the formerly simply relate, that by his strength through his riches he stirred up all against the realm famished hearts for they who come to Him shall never again hunger, and they that of Grecia. believe in Him shall never thirst. All the blessings which the sufferings and mediation Passing by the reigns of intermediate kings, the prophecy marks a change of of Christ have procured, are spread before men in the gospel, and offered “without empire in the verses next following. money and without price.” Who that is truly wise, and really sensible of the value of 3. “And a mighty king shall stand up, that shall rule with great dominion, and the never dying soul of man, would choose the husks of earthly gratification before do according to his will. 4. And when he shall stand up, his kingdom shall be broken, the inestimable blessings of redeeming grace? Great is the joy which the believer has and shall be divided towards the four winds of heaven; and not to his posterity, nor in hearing the sound of the gospel, calling to a reception and enjoyment of the according to his dominion which he ruled: for his kingdom shall be plucked up, even imperishable blessings of peace, pardon, holiness, and eternal happiness, provided for others beside those.” Alexander the great is evidently here designed. He was a by God's sovereign love. mighty king. He ruled with great dominion. He did according to his will. But when he stood up – when he held the dominion of the world without a rival – when he was Ptolemy. The marriage was consummated with great pomp. It was expected that a in the very prime of his manhood and at the height of his greatness, he died a victim lasting peace would be the result. But human policy is proverbially short sighted. The to intemperance, and his kingdom was broken and divided to the four winds of daughter of the king of the south, did not retain the power of the arm. The affection heaven. Though an hereditary king himself, no son of his ascended the throne. of the king of the north for his former consort revived. He recalled her. But she Roxana, his wife, gave birth to a son after his death. To ensure his right to the throne, distrusting his steadfastness poisoned him, and pursuing Bernice put her and her son she procured the death of Statira, the daughter of Darius whom Alexander had also to death. Her Egyptian attendants were also slain. Her father who had strengthened married. But this wicked expedient did not further her design, for herself and her her was dead. She was given up, and they that brought her, and he that begat her, and infant son were secretly murdered by Cassander, one of Alexander's captains and he that strengthened her in these times. successors. Hercules, the remaining son of Alexander by another wife, met with a 7. “But out of a branch of her roots shall one stand up in his estate, which similar fate. The posterity of Alexander thus became extinct. His captains divided the shall come with an army, and shall enter into the fortress of the king of the north, and empire among themselves. Cassander took Macedon; Lysim-achua, Thrace; Ptolemy, shall deal against them, and shall prevail. 8. And shall also carry captives into Egypt Egypt; Seleucus, Syria. their gods, with their princes, and with their precious vessels of silver and of gold: The design of the prophecy being to show Daniel what would befall his people and he shall continue more years than the king of the north. 9. So the king of the in the latter days (chap. 10: 14,) the prophecy leaves out all direct reference to the south shall come into his kingdom, and shall return into his own land. 10. But his two first of these kingdoms, Macedon and Thrace, which bore no relation to Jewish sons shall be stirred up and shall assemble a multitude of great forces: and one shall history, and is now to be confined to the two kingdoms of Syria and Egypt which did. certainly come, and overflow, and pass through: then shall he return and be stirred These two last named kingdoms, greatly surpassed the former in power and duration. up, even to his fortress. 11. And the king of the south shall be moved with choler, From their local situation to Judea, these were denominated the kings or kingdoms and shall come forth and fight with him, even with the king of the north: and he shall of the south (Egypt), and of the north (Syria). Their history is thus traced in the set forth a great multitude; but the multitude shall be given into his hand. 12. And prophecy. when he hath taken away the multitude, his heart shall be lifted up; and he shall cast 5. “And the king of the south shall be strong and one of his princes, and he shall down many ten thousands: but he shall not be strengthened by it.” Ptolemy the third be strong above him and have dominion: his dominion shall be a great dominion.” The had ascended the throne of Egypt and was hastening with all his forces to relieve reading of the Septuagint is, “And the king of the south shall be strong, and one of his Bernice, his sister, when he heard of her death. He then proceeded to avenge it. He (i.e. Alexander's) princes shall be strong above him,” &c, Ptolemy, the king of the south entered into many cities of Syria. He united the revolters from the government of or of Egypt, was strong. By his conquests he promised, at one time, to unite in one Queen Laodice to his army. He killed her. He made himself master of Babylon and sovereignty Syria and Egypt. But Seleucus, one of the princes of Alexander, became Seleucia, and returned to his own land with a great spoil. He outlived the reigning strong above him. From the limited sovereignty which he first wielded he may be said king of the north, Seleucus Callinicus the son of Laodice, and thus continued more to have been merely one of Alexander's princes; but after subduing years than him. But retaliation followed. The animosity of the 82 PROPHETICAL SKETCHES. 81 PROPHETICAL SKETCHES. Media, Persia, Baetria, Babylon, Assyria, and establishing himself on the throne of two kings was left as a legacy to their children. Seleucus and Antiochus were the sons Syria, he became the greatest of Alexander's successors – the conqueror of of Seleucus Callinicus. Seleucus succeeded to the throne on the death of his father, conquerors, and therefore is entitled to the name given him in this prophecy, of the but soon died. Antiochus succeeded him, and entered into that conflict with Egypt king of the north. which his brother lived not to direct. He overthrew and passed through, compelling 6. “And in the end of years they shall join themselves together; for the king's the submission of all Syria. He stormed Seleucia. He took Tyre and Ptolemais. He daughter of the south shall come to the king of the north to make an agreement: but advanced to the borders of Egypt, but owing to the inundation of the Nile, he accepted she shall not retain the power of the arm; neither shall he stand, nor his arm: but she a truce for four mouths, and returned to his kingdom. The truce ended in nothing. His shall be given up, and they that brought her, and he that begat her, and he that choler was stirred up even to his fortress. Again he advanced to the confines of Egypt. strengthened her in these times.” In the reign of the sons of Ptolemy and Seleucus, But Ptolemy Philopater moved with choler, shook off his effeminate habits, their respective kingdoms, Egypt and Syria, were stirred up to mutual war. Many assembled an army, and met Antiochus. Though the army of the latter was most years passed by in this disastrous warfare. The prophet tells only how it was numerous, he was defeated and his whole multitude dispersed. Palestine was again terminated. In the end of these years of warfare, a matrimonial alliance was concluded in the hands of the king of the south. His heart was lifted up by his successes. He between the daughter of the king of the south (Egypt,) and the king of the north entered Jerusalem, and could scarcely be restrained from forcing his way into the (Syria.) The latter dismissed his wife Loadice, and married Bernice, the daughter of holy of holies. On his return to Egypt he sunk again into effeminacy, and he was not strengthened by all he had done and gained, for his subjects revolted against him. his own son was a prisoner in his hands. He discomfited Antiochus in a great and 13. “For the king of the north shall return, and shall set forth a multitude decisive battle, and compelled him to receive the humiliating terms which he had greater than the former, and shall certainly come after certain years with a great army, offered to him before the engagement. Defeated by the Romans, and shorn of his and with much riches.” 14. “And in those times there shall many stand up against the glory, Antiochus returned to the capital of his kingdom, and was slain in a nocturnal king of the south: also the robbers of Thy people shall exalt themselves to establish broil. He stumbled and fell, and was not found. the vision, but they shall fall.” 15. “So the king of the north shall come, and cast up 20. “Then shall stand up in his estate a raiser of taxes in the glory of the a mount, and take the most fenced cities: and the arms of the south shall not kingdom: but within few days he shall be destroyed, neither in anger, nor in battle.” withstand, neither his chosen people, neither shall there be any strength to withstand.” 21. “And in his estate shall stand up a vile person, to whom they shall not give the 16. “But he that cometh against him shall do according to his will, and none shall honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by stand before him: and he shall stand in the glorious land, which by his hand shall be flatteries.” 22. “And with the arms of a flood shall they be overflown from before consumed.” Antiochus, having entered into a treaty with Ptolemy Philopater, directed him, and shall be broken; yea also, the prince of the covenant.” 23. “And after the all his attention to the reduction of his own rebellious subjects. Having accomplished league made with him he shall work deceitfully: for he shall come up, and shall that work, he gathered together an incredible army and resolved to avenge his former become strong with a small people.” 24. “He shall enter peaceably, even upon the disgrace on the king of the south, who was then a boy of five years of age, the son of fattest places of the province; and he shall do that which his fathers have not done, Ptolemy Philopater. A general confederacy was organised by Antiochus against him. nor his father's fathers; he shall scatter among them the prey, and spoil, and riches: He procured the alliance of the king of Macedon. Some of the provinces of Egypt yea, and he shall forecast his devices against the strongholds, even for a time.” revolted. Many of the Jews exalted themselves against the king of Egypt to establish Seleucus Philopater, the son of Antiochus the Great, succeeded him in the throne, the vision, but they fell. While Palestine was open to him by the withdrawal of the and all his short reign was employed in raising taxes to pay the tribute imposed by army of Antiochus for a short time into Asia Minor, the king of Egypt invaded it and the Romans, hence he is called “a raiser of taxes.” He perished in a short time, not in chastised the Jews. But Antiochus returned, and defeated with great slaughter the battle, but by poison. His brother, Antiochus Epiphances succeeded him, having Egyptian forces. The stronghold of Sidon was taken, and Palestine overrun. usurped the throne over his nephew Demetrius, the son of the former king. He Antiochus did according to his will. He stood in the glorious land. introduced the most abominable vices, played the buffoon, and had the most 17. “He shall also set his face to enter with the strength of his whole kingdom, despicable of the people for his associates: hence he is called “a vile person.” The and upright ones with him: thus shall he do: and he shall give him the daughter of honour of the kingdom was not given to him, but by pretending zeal for his nephew's women, corrupting her: but she shall not stand on his side, neither be for him.” 18. cause, and declaring his purpose to preserve the crown for him, he came in peaceably, “After this shall he turn his face unto the isles, and shall take many: but a and obtained it by flatteries, overthrowing all opposition before him. Having no PROPHETICAL SKETCHES. 88 rever- 84 PROPHETICAL SKETCHES. prince for his own behalf, shall cause the reproach offered by him to cease; without ence for sacred things, one of his first public acts was to dispossess Onias, the High his own reproach he shall cause it to turn upon him.” 19. “Then he shall turn his face, Priest of Israel of his office, and give it to his brother for a sum of money, and toward the foot of his own land: but he shall stumble and fall, and not be found.” At afterwards to a higher bidder. Gaining the powerful by flattery, and winning over the this time, Hannibal, the celebrated Carthaginian general, fleeing from Carthage, came common people by prodigality, though destitute of all title to true glory, he obtained to Antiochus and influenced him against the Romans, who had sent some aid to the the name of the Illustrious. Meditating a future attack on Egypt, he entered peaceably king of Egypt. Determining to enter into war with that great people, Antiochus the fertile provinces of Cœlo-Syria and Palestine, fortifying the strongholds, and desired to make all secure on the side of Egypt. He therefore gave his daughter instead, of waiting to be assailed he became the assailant. Cleopatra, a woman of singular beauty, to the king of the south, Ptolemy Epiphanes, 25. “And he shall stir up his power and his courage against the king of the thinking by her to maintain his influence over the young king. But his confidence south with a great army: and the king of the south shall be stirred up to battle with a was vain. Cleopatra preferred the interests of her husband to those of her father. She very great and mighty army: but he shall not stand: for they shall forecast devices went over to the Roman alliance. She would not stand on his side, neither be for him. against him.” 26. “Yea, they that feed of the portion of his meat shall destroy him, But Antiochus, notwithstanding, passed over to the isles of Europe, and made many and his army shall overflow: and many shall fall down slain.” 27. “And both these conquests among the allies of Rome. The Romans declared war against him. A kings hearts shall be to do mischief, and they shall speak lies at one table: but it shall succession of engagements followed, till a prince, for his own, behalf caused the not prosper: for yet the end shall be at the time appointed.” 28. Then shall he return reproach offered by Antiochus to cease. Scipio the consul of Rome, passed over from into his land with great riches: and his heart shall be against the holy covenant: and Europe to Asia, disdained to listen to any terms of peace from Antiochus, even though he shall do exploits, and return to his own land.” Antiochus Epiphanes or the Illustrious, setting aside all natural affection, advanced against his sister's son duly attested, was given in, read and sustained. On the motion of the Clerk, seconded by Elder Ptolemy Philometer, defeated him in successive battles, and reduced the greater part Matheson, the Rev. Mr. Sinclair was elected Moderator of the Presbytery for the ensuing six months. The Clerk reported that in accordance with the instructions of Presbytery at its last meeting, of Egypt to his dominion. The king of the south was dethroned by the rest of his he had made the best arrangements in his power for the supply of ordinances to the Yankalilla subjects, and his brother Psychon made king in his stead. Antiochus then affected to congregation consequent on the resignation of the Rev. George Benny of the interim Moderatorship espouse the cause of the dethroned Philometer, but between these two there could be of that session. These arrangements had met with the approval of the people, whose contributions neither sincerity nor confidence. The double deception soon became apparent. for the expenses of the supply had amounted to £61 for the financial year closing in April last. Since Ptolemy Philometer uniting with his brother Psychon against the common foe, was that date an engagement had been entered into with the Rev. John Anderson to give fortnightly services during the current year, subject to the approval of Presbytery, at a stated fee of £2 2s., with again proclaimed king of Alexandria, and looked to Rome for aid. Antiochus accommodation. He had hoped that the Aldinga people would have been able to make provision for Epiphanes despoiled the cities of Egypt and returned to Syria laden with booty. On similar services on the intervening Sabbaths of the year, but the continued removal of families to the way, to punish the Jews who had revolted on a report of his death, he besieged other districts had paralysed efforts there and rendered the expectation futile. It was, however, and took Jerusalem, pillaged the temple, profaned the Holy of Holies, killed and understood that they would remunerate Mr. Anderson for the supply of the Morphett Vale pulpit when he (the Clerk) officiated at Aldinga on the occasions of the dispensation of the Lord's Supper. enslaved multitudes of the people, and having thus shewn his heart hatred to the holy During the four months that had elapsed since Mr. Anderson commenced his visits to Yankalilla the covenant, returned to Antioch. congregation had been steadily maintained, and his preaching power had been felt and appreciated. 29. “At the time appointed he shall return, and come toward the south; but it Approved. shall not be as the former, or as the latter.” 30. “For the ships of Chittim shall come The Clerk further reported that at the close of the mouth of February last the Rev. George against him: therefore he shall be grieved, and return, and have indignation against Benny had resigned the mastership of the John Knox School, Morphett Vale, and had since removed with his family from the school premises to Yorke's Peninsula. The School Committee, perceiving the holy covenant; so shall he do: he shall even return, and have intelligence with the inutility of making any appointment to the vacated office in the altered circumstances of the them that forsake the holy covenant.” Twice had the king of the north, Antiochus Church and district, referred the whole matter to the congregational subscribers, by whose direction Epiphanes, invaded the dominions of the king of the south, Ptolemy Philometer, and negotiations were opened with the Council of Education for letting the school premises. Failing, prevailed, – the first time by craftiness, – the second time by force. The union of the however, to come to terms of agreement, the congregation had since resolved to utilize the schoolroom and residence as a manse, and they now sought the sanction of the Presbytery to that two brothers having rendered his schemes abortive, at the end of two years he measure, which would relieve them of the burden of otherwise continuing to provide a suitable house returned with a great army undisguisedly to reconquer Egypt. But ambassadors for the minister of the Church. An active Committee had been formed to carry out the necessary arrived by sea from the senate of Rome, to forbid his entrance into Egypt, and to alterations in the premises without entailing debt on the Church. Sanction given as craved. order his immediate departure. Recognising one of them as a former boon companion, Reports were given in of harvest thanksgiving services held in the congregations under the the dissembling monarch advanced to salute him, But the stern Roman, mindful of jurisdiction of the Presbytery in February last, when collections were made on behalf of the Presbytery Fund, which had at date a credit balance of £2 17s. 3d. Received. his office, drew a circle round the spot on which Antiochus stood, and imperiously 86 FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. 85 Elder Matheson was pleased to be able to inform the Presbytery that the debt on McCheyne commanded him not to stir a step beyond it till he decided to be at peace or war with Church, originally amounting to £400, had now by yearly instalments of £100 been cleared off, the Roman people. Disappointed of his prey, he retired from Egypt, grieved and leaving the congregation in more favourable circumstances to devise and carry out further church groaning, and wreaked his wrath on the helpless Jews, abrogating the worship of improvements. The Presbytery expressed much gratification at the statement made by Mr. Matheson. God, in the temple of Jerusalem, decreeing, under the penalty of death, conformity The Moderator then reported on the station at Baker's Range. Through the departure of the to the idolatrous worship of the Greeks; and, in concert with apostate Jews, man- Rev. Mr. Buttrose from Robe, the customary monthly supply of service to the station would be ifesting his indignation against the holy covenant by the severest persecutions of interrupted, and as the McCheyne congregation were averse to having the Church at Kingston closed God's people. on the Sabbath, he feared that the station would have to be surrendered unless the settlers would be J. B. satisfied with an occasional week-day service. The Presbytery agreed to leave the matter in the hands of the Moderator to make such arrangements as might be suitable to his own convenience and the ═════════════ necessities of the Kingston congregation, whilst anxious that the Baker's Range people should not be altogether overlooked. FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. The Moderator, as convener of the Home Mission, reported contributions from the Ladies' Association of the John Knox Church for the last six months, amounting to £7 18s. 9d.; also, from ––––––––––––– the Ladies' Association of McCheyne Church contributions for the same period, amounting to £4 7s. The Presbytery met at McCheyne Church, Kingston, on Monday, August 5, at 4 p.m., and 8½d., which sums brought up the amount now standing to the credit of the Fund to £46 18s. 5d. A was constituted by praise, the reading of the Word of God, and prayer. There were present the Rev. proposal to extend the operations of the scheme to the foreign as well as to the home field was John Sinclair, Moderator; Mr. Donald Matheson, Ruling Elder; and the Clerk, the Rev. James Benny. entertained, and discussed as likely to evoke a larger measure of sympathy and support in the A commission to Mr. Matheson from the Session of Kingston as its representative to Presbytery, contributing congregations; and it was eventually agreed to alter the title of the scheme to the Free Presbyterian Home and Foreign Mission. would convert God's service into an opera. And we shall strive to offer instruction in A letter was received and read from the Rev. W. Buttrose demitting the pastoral charge of the form of sound scriptural doctrine – especially for the benefit of our scattered the congregation at Robe and giving reasons for doing so. It stated that owing to the rapid decrease of the population of that township and the smallness of the congregation there, the Church had not adherents, who are left, in outlying portions of the colony, as sheep without a been able to give him sufficient support, and that he had therefore felt the necessity of tendering his shepherd.” We very heartily wish the editor God speed and hope that he will be resignation to the Session in July last, who had accepted it with the expression of their regret that in warmly supported in the undertaking. the circumstances of the congregation they could not wish him to stay. The Moderator having explained the urgent circumstances impelling Mr. Buttrose to go so precipitately to Victoria to the ═════════════ help of the sister Church there, the following deliverance was come to: – “That the demission of the FREE PRESBYTERIAN CHURCH OF VICTORIA. Rev. W. R. Buttrose be accepted, and that he be loosed from the pastoral charge of the congregation at Robe; that the Moderator be appointed to preach there at a convenient time, and intimate the same ––––––––––– to the people, and to act as interim Moderator of the Robe Session until the vacancy be supplied; The Provisional Court of the Free Presbyterian Church of Victoria met, and was constituted and further that the cordial good wishes and prayers of the members of Presbytery follow their young at Hamilton, on the 3rd of July. There were present: – Messrs. William McDonald, of Ham-ilton, brother to whatever congregation in the sister Church of Victoria he may be called in the providence and Arthur Paul, of St. Kilda, ministers, and Mr. Hugh McInnes, elder. The minutes of the meeting of God to minister to.” on the 1st of May were read and confirmed. The Presbytery then resumed consideration of the proposals for co-operation made to it by The Clerk reported that the Rev. Alexander McIntyre, of Geelong, had departed this life on the Synod of Eastern Australia, which had been deferred at last meeting of the Court, and resolved the 9th ult. at Geelong, and that the charge at Geelong was now vacant. The following minute on to accord its cordial acceptance of the first, second, and third heads of the scheme submitted. In the subject was adopted: – “The Provisional Court of the Free Presbyterian Church of Victoria, furtherance thereof, the Presbytery authorise the Convener of the Home and Foreign Mission to having before them the report of the recent decease of the Rev. Alexander McIntyre, desire to record apply the sum of £20 yearly out of the proceeds of that fund to the maintenance and support of a first thankfulness to the great Head of the Church, for the lengthened service which their deceased native evangelist in the territory of China, and transmit it through the officials of the Synod. In fellow labourer was enabled to render in connection with this Church. While they cannot but deplore regard, however to the fourth head of co-operation, the Presbytery regrets its inability in present the loss sustained in his removal, they seek humbly and reverently to submit to the holy and good circumstances to undertake the serious responsibility of engaging to provide endowment to the disposal of the living God in this matter. The work done by their late lamented brother is well known college contemplated in Sydney to the extent of £1,000 as suggested, and the Clerk was instructed throughout the bounds of the Free Presbyterian Church in this and also the neighbouring colonies, to communicate to the Moderator of Synod the foregoing resolution and explain the difficulties in and its fruits – this Court verily believe – has been unto holiness, and will yet be found in years to the way of the Presbytery's full and entire acquiescence. come. Mr. McIntyre's evangelistic labours were untiring, and of the most disinterested character. The Presbytery agreed to record its sympathy with the Free Church of Victoria in the Being mostly conducted in Gaelic, they are best known among his countrymen speaking that removal by death of the Rev. Alexander McIntyre from the Church below to the Church above, while language; but the spirit animating his services could be seen by all, and his worth and ability were thankful to the Great Head of the Church for the length of very valued and successful service that appreciated over a wide circle, not reached directly by his ministrations. Among his brethren in the He had enabled His now much missed servant to render to the Church; and its prayer that the ministry of the Free Presbyterian Church, he was respected as a power 88 THE bereaved Church may be sustained by the Divine Spirit under this trial, and that He whose resources PRESBYTERIAN CHURCH OF VICTORIA. THE PRESBYTERIAN CHURCH OF VICTORIA. 87 for good. His fidelity to the doctrine and worship, and testimony of this Church, were never shaken are exhaustless would provide for all the spiritual wants of the scattered people who now mourn over and never questioned, and his firmness in the many trying exigencies which have tested the the loss of their pastor. The Clerk was instructed to transmit an extract of this minute to the sister members and office-bearers of the Free Church in these colonies, was alike honourable to himself Church. and serviceable to the Church for which he witnessed. His removal from that post of testimony The minutes having been read, the meeting closed with prayer. and ministration which he so long held, the court regards as a grievous stroke in itself, but the ═════════════ sorrow is alleviated by many considerations. which lead to acquiescence in the doing of God's hand. Their late lamented brother was faithful unto death. His death was like his life, a testimony “THE PRESBYTER.” to the truth which he preached, and the cause in which he laboured. And he was gath-ered to his fathers as a shock of corn fully ripe. The testimony of the Spirit may warrantably be recalled, this –––––––– court believes, over his grave. Blessed are the dead who die in the Lord from henceforth. Yea, We hail with delight the first issue of a bi-monthly periodical with this title saith the Spirit, for they do rest from their labour, and their works do follow them. The Court in the interests of the sister church of Victoria. Its editor, the Rev. Arthur Paul, says think it well, under all the circumstances, to note that Mr. McIntyre was lic-ensed to preach the – “What we have in view is to make the testimony of our Free Presbyterian Church Gospel by the Presbytery of Lochcarron, of the Church of Scotland, on the 17th August, 1836, effective. An agency for doing so will be supplied, we trust, by the present and preached for some time as a licentiate in the neighbourhood of Fort William, as well as in Skye and Uist. When the Disruption happened in 1843, Mr. McIntyre attached himself to the Free publication. It will take time to bring all the scattered adherents of our church into Church of Scotland, and still in the status of a licentiate, was deputed by the Free Church Colonial direct correspondence with one another; but by degrees we hope to be instrumental Committee to visit the North American colonies in the interests of that Church. His labours in this in such a good work. It will be our desire to make the testimony of our church known sphere, commencing with the year 1847, and continuing till January, 1850, were most abundant, among strangers, and to strengthen the convictions of such as adhere to it. We shall and were remarkably owned by the presence of God's spirit operating on the hearts of the hearers. Being called to the charge of a congregation under the spiritual oversight of the Presbytery of defend the claims of a pure New Testament worship against the music maniacs, who Picton, he declined to accept any stated charge, but indicated his willingness to receive ordination ═════════════ as an Evangelist – an expression of his wishes to which the Presbytery at once acceded by dismissing the call and initiating steps for his ordination, which took place on the 30th September, RELIGIOUS REVIVALS. 1847. Failing health – the result of incessant labour in preaching the Gospel led him back to ––––––––– Britain in the beginning of the year 1850, carrying with him the warm testimony of the Presbytery of Picton, and their hope, earnestly expressed, for his return among them. Other work, however, The phrase, revival of religion, by its recent application among the churches, was laid out for him in his native land and the colonies of Australia. The congregation of the Free especially in America, has been diverted from its proper use. It is now generally Church in his native place, Strontian, were refused a site by the owner of the soil, and were employed to denote the anxieties of the ungodly to escape condemnation, and the therefore denied the privilege of worshipping God in any building on land. A floating church was, excitement which accompanies the first stages of conversion. Yea, provided the however, procured for them, in which they could meet for divine service on the bosom of the deep. Mr. McIntyre officiated in this edifice for some time. Eventually the novel sanctuary was driven human passions are any way roused about religious things, however great the from its moorings by a storm, and cast on shore, without, however, being broken up, and continued ignorance, the heresy, the confusion, and the fanaticism, which accompany and to serve its purpose in this stranded condition. These labours of Mr. McIntyre in his native land characterise the commotion, it is styled a revival of religion, both by designing and eventuated in his receiving a call from the Free Church congregation of North Knapdale on the undiscerning professors. Such is the proneness of deluded men to parade and 26th February, 1852, signed by 350 names, which the Free Church Presbytery of Dunoon and Inverary unanimously sustained. But this movement seems to have determined Mr. McIntyre clamour, and so great the prejudice against the light and the order of true religion, rather to return to his former field of labour in the colonies, and he sailed, under the auspices of that the most intelligent, humble, self-denied, and indefatigable Christians, are in the Free Church Colonial Committee, for Australia. He landed in Melbourne in March 1853, dan-ger, even in this age of peculiar claims to liberality, to have their own piety called whence after a few weeks stay in Geelong he proceeded to Sydney, and received a sphere of labour in question, if they should lisp a doubt, or wait for evidence, respecting the character from the Synod of Eastern Australia, at Ahalton. After the act of expulsion in 1857, when a of such revivals. Nay, should hundreds of hopeful converts be added to the church majority of the then Free Presbyterian Synod of Victoria excommunicated a number of their brethren, in order to promote a new line of policy, which was then spoken of as “the union,” but without noise or tumult, it may pass unnoticed. Extravagance seems to be essential which the minority regarded as unfaithful, Mr. McIntyre joined the Free Church brethren who to a modern revival. were thus illegally expelled, and took part with them in maintaining an unqualified Free Church You, brethren, I trust, have not so learned Christ. In faithfulness to the testimony. In this fellowship with the Free Church witnesses in Victoria he ever afterwards testimonies of your God, you will run the risk: you will try the spirits: “And then, if continued till his death, and was constant to the cause he embraced, notwithstanding the many vicissitudes which that cause encountered, and the defection of many fair weather friends and any man shall say to you, Lo, here is Christ, or, lo, he is there; believe him not; for office-bearers also, who endured for a while, but eventually fell away. Though thus associated false Christs, and false prophets shall rise, and shall show signs and wonders, to with the colony of Victoria, and always a member of the Free Presbyterian Church Courts there, seduce, if it were possible, even the elect. But take ye heed: behold, I have foretold he never ceased to extend his visits to the neighbouring colony of New South Wales. His home, you all things.” * however, and his ministerial charge were in Gee- RELIGIOUS * Mark 13: 21-23. REVIVALS. 89 90 THE LATE FREE CHURCH ASSEMBLY. long, whence his visits radiated, as from a centre, to other fields. Among those districts whichwere The term REVIVAL, is however, scriptural; and it is dear to the saints. The very more especially signalized by his labours may be mentioned Ahalton and the Clarence River, in New South Wales, and Ascot, Hamilton, and Branxholme, in Victoria. Numerous visits of a more abuse of it, by which men have so often succeeded in deceiving the unwary, and in occasional character were paid to Maitland and Shoalhaven, &c., in New South Wales, and to recommending erroneous doctrines, giving out that they are blessed of God for the Meredith, Kilmore, Ballarat, &c., in Victoria. In his last illness urgent requests for a visit were conversion of sinners, is itself evidence of its importance. It is our duty to redeem it to sent to him from his countrymen in South Australia, through the Free Church Presbytery there, its proper use. and also from his former hearers in different parts of Victoria. These requests, of course, could To revive, is “to bring again to life, or recall from a state of languor.” It always not be complied with; but they were evidences to show that our departed brother was occupied with the Master's work when the final summons met him, and they recall the eulogy of the faithful implies that its subject had life or vigour formerly; and that such life or vigour is again labourer pronounced by the lips of Christ, 'Blessed is that servant whom his Lord, when be cometh, communicated, or excited into action. It never denotes the first communication of the shall find so doing.'” vital principle.1 A religious revival is either personal or social. When personal, it denotes The matter of supply for Geelong being considered, it was arranged to correspond with the removal of temptations and suppression of innate corruption, together with the ministers in the neighbouring colonies on the subject, in compliance with wishes expressed by the restoration of the soul to the path of righteousness, of pleasantness, and of peace; but it late pastor of the congregation. 2 The death of a member having affected the quorum of the Governing Court, it was never denotes regeneration, conversion, or the first convictions of sinners. When social, resolved to minute this fact, and to note that this Court now discharges the functions of the appertaining to a particular congregation, or to an ecclesiastical community, a revival of Governing Court provisionally until a quorum for holding meetings of the latter is again available. religion does not exclude the idea of additional converts, because the increase of the The matter of a magazine was again taken up and progress reported, the hope being church is matter of joy to the whole body; but the true idea of a revival of religion in a expressed that the first number might appear some time in August. – The Presbyter. church, is the restoration of a Christian community to a state of activity, of order,3 of spiritual joy,4 growth,5 and fruitfulness, in the knowledge and service of our God. hands of the Young Men Party, with its Scotch Broad Churchism and its neglect of the best traditions Indolence, disorder, negligence, immorality, or superstition, indicate a declining of Scottish orthodoxy. The theology of Chalmers, Candlish, and Cunningham, and we may add, of Guthrie and Arnot, is not yet obsolete, but is still admitted by competent judges to combine sound state of religion in the church: but the means of revival are an able faithful ministry, the doctrine with high intellectual culture. We are no obscurantists, and love true illumination of every powerful preaching of the whole counsel of God, and the Spirit of prayer descending kind. We even admit that there must be progress in theology as in every other science. But we see upon the saints who belong to its fellowship. – Dr. Alex. McLeod. nothing very promising in the party of the Free Church that has rallied round Professor Smith. It is ═════════════ not particularly distinguished for deep theological attainments, and is in danger of falling into a THE LATE FREE CHURCH ASSEMBLY. liberalism which is the worst foe of true liberty. Sound doctrine, and even “the form of sound words,” should ever be specially dear to the Free Church of Scotland, whose existence and prosperity ––––––––––– eminently depend on her doctrinal purity. We sincerely hope, therefore, that in the coming struggle The Free Church Assembly of Glasgow has clearly shown the unabated vitality, and uninterrupted between authority and liberty, or the old school and the new, she will be guided along the straight progress of the great Christian community it represented. Its proceedings from first to last were of an path of duty, and, while respecting individual consciences, will hold fast by the old landmarks, and interesting and significant character. They indicated the spiritual life and activity of a Church which has been not sacrifice the fortress of truth to the claims of a pretentious and shallow modern culture. honoured to do great things for the cause of Christ in modern days. The constant flow of liberality among We observe that the Spectator has entered the lists in defence of Professor Smith, or, rather, the members of the Free Church is an example and an encouragement to all the Churches. Such a sum as condescends to patronise him as a promising pupil in the school of free modern criticism. It professes £575,000 raised during this last year of agricultural and commercial depression by a single unestablished no belief in the ordinary doctrine of inspiration, but looks upon the Aberdeen Professor with favour, Church, in the small kingdom of Scotland, is surely a sign of the times worthy of all gratitude and praise. as upon a man who is doing good service in the cause of rational Christianity. But the fact is that But, apart from that liberality which has hitherto remarkably distinguished the Free Church of Scotland, the Professor Smith is a hero in the eyes of all the newspaper editors who know just enough of theology late General Assembly was characterised by the exercise and display of many of those qualities that become to enable them to fling their darts at orthodoxy. All the sceptics and semi-sceptics of the country are the representative body of a Christian Communion. The various reports of enterprises of Christian on his side. This does not prove him to be in the wrong, but it should make him pause and reconsider beneficence which were presented to the Assembly indicated a vast amount of noble Christian work done in his position. It is possible that they see more clearly than himself the tendency of those critical views many lands, and followed by promising results. The large attendance of the Glasgow public at the meetings which have broken the peace and excited the apprehensions of his Church. – The Weekly Review. of the Assembly showed a remarkable degree of interest in the Free Church cause among the inhabitants of ═════════════ a city which has always had a high name for its general intelligence and Christian philanthropy. But it must be confessed that the cases of Professor Smith and Dr. Marcus Dods excited a PRESBYTERIAN CHURCH BILL. disproportioned degree of interest in the Assembly, and helped to throw somewhat into the shade things of ––––––––––––– a more The Presbyterian Church Bill is likely to prove a bone of contention during the present session. ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– The Presbytery of the Church of Scotland are anxious to “cut the cable,” so to speak, to do away with the establishment as an establishment under the laws and standards of the Church of Scotland altogether, and 1. 2 Kings 13: 21, Gen. 45: 27, Rom. 7: 9, and 14: 9: 2. Psa. 138: 7, 3. Hos. 6: 2, Ezra 9: 8, 4. Psa. 85, 5. Hos. 14: 7. 92 PRESBYTERIAN CHURCH BILL PRESBYTERIAN CHURCH BILL. 91 and to substitute in its place the “Presbyterian Church of Tasmania,” with its own governing authority, having the right to make any laws, rules, and regulations, which are to have full force, spiritual and practical character. This was what perhaps might have been expected; for anything that precisely as if they had been incorporated in the Presbyterian Church Act. This is one proposition; is heretical, or looks like heresy, is sure to excite in a high degree the feelings of a Scottish the rest is that all properties at present vested in the Church of Scotland under the laws of this colony Ecclesiastical Court. Professor Smith's case occupied nearly two days and a half of the Assembly's are to pass absolutely to trustees appointed under the proposed bill, for the benefit of the new precious time, and after all it was not concluded, but only sent down in a certain shape to the Presbyterian Church of Tasmania. Reduced to plain terms, the proposition amounts to this: – A Presbytery of Aberdeen. The debates on various parts of this case, and also on the kindred case of certain minister and a certain congregation have for years past declined to be bound by the decisions Dr. Marcus Dods, served to show that there is already in the Free Church two parties, or two schools of the existing governing authority of the Church of Scotland, as by law established in Tasmania. of thought, in reference to modern criticism and its results. There is the party which represents They have stood upon what they believe to be their legal rights, to the great chagrin of the governing especially the revival of Scottish orthodoxy in the days of Thomson, Chalmers, Candlish, and authority; and the Supreme Court has so far sustained their position, applying the laws and standards Cunningham; and there is another party which, while professing to hold by the old orthodoxy, is of the Church of Scotland, in such a way as to leave this church and congregation in full possession pow-erfully influenced by what is called modern culture, and contends for greater freedom in the of their church properties and funds, almost independently. of the so-called governing authority. handling of Scripture. This new party is undisguisedly headed by a number of the Professors, and That body dos not like this, and proposes the shortest way out of the difficulty, by asking Parliament appears to be decidedly gaining in numbers and influence. But we doubt much whether it would be to repeal the laws of Tasmania so far as regards the Church of Scotland, and to invest them with the for the good of the Free Church, or of Scottish orthodoxy, that this school should acquire full power to set up a new establishment, and to take possession of all properties belonging to the predominance. If Professor Smith is to be taken as a type or representative of it, we have no hesitation old establishment, whether the present holders of those properties like it or not. We have condemned in saying that it contains elements of serious danger to the religion of Scotland. Rash and ill this proposition as virtually one of spoliation to which, we take it, the Legislature could not be a considered criticisms directly affecting the authority of Scripture, and the reverence with which it is party. As regards the church, we have nothing to say, – that is simply a voluntary association of regarded by the pious members of the Church, can do little but evil, while the demand for unlimited Christians, having the right to call themselves by any name they think proper, and to make any rules liberty to the authors of such criticisms shows a culpable disregard of the feelings of some of the and regulations which may suit themselves. It is not pretended, however, that the new bill will give best people in the country, as well as a singular want of perception in judging of the nature and any advantage as regards general management or forms of worship; on the contrary, there is to be tendency of views that are closely allied to German Rationalism, and are quite unsupported by little if any change in this respect. The measure now urged upon the notice of Parliament is in reality historical evidence or sound exegesis. We sincerely hope that the Free Church will not fall into the a bill to extinguish the Rev. John Storie, and to settle the property attaching to St. Andrew's Church, Hobart Town, upon the governing authority of the Presbyterian Church of Tasmania. The object is distinguished novelist saw it set. (Cheers.) He only mistook the East for the West. (Laughter.) It to accomplish by special legislation what the existing law will not admit of St. Andrew's Church seems to me that during the years we have been honoured with his presidency, he has mistaken objects, rightly or wrongly, to the proposed process of absorption, and claims its right of undisturbed the West for the East. (Cheers and laughter.) He has fancied that steady, sober, serious Englishmen existence under the law as it stands. As before stated, we see no objection whatever to the proposed were like imaginative Orientals, and that they would be amused with empty titles and empty bill to establish the Presbyterian Church of Tasmania, provided it be made permissive and not shows. (Cheers.) A distinguished canon of the Established Church has, in a meeting in the North mandatory, but we decidedly object to legislation of a coercive nature, especially when it is tacitly of London, stated that he deemed it not improbable that the Jews would return to Palestine this admitted that such legislation is simply intended to give a particular body control over certain funds summer – (laughter) – and he has even gone so far as to say that if they could but take Lord or properties, which the existing law declares they have no right to. That we are correct in asserting Beaconsfield as the Premier of their Government, Molkte as commander-in-chief, Rothschild as that this is the real scope of the bill is proved by an article in the Tasmanian Presbyterian Magazine treasurer, and Sir Moses Montefiore as Minister of State, all would be well. 1 think that we should for August, which adopts the terms of a certain petition as follows: – “Your petitioners would be quite ready to say Bon voyage. (Laughter.) I think they should hardly wait till summer. respectfully submit that there is no foundation for the assertion that has been made that the Church (Laughter.) I wish they would go tomorrow. 'The better the day the better the deed,' and the time in Tasmania is forming itself anew, and framing for itself new standards; on the contrary, it still of the Passover has witnessed an exodus before. (Laughter.) His lordship has borrowed six holds firmly to the Church's ancient standards of religious belief, and the same time honoured form millions of us, and now let him go.” (Laughter.) The reference to the alleged blunder in “Tancred,” of Church Government recognised in Scotland during bygone centuries. That we, and all who are however, is just one of those choice morsels of which cruelly exact critics delight to deprive us. interested in the passing of this bill, are firmly resolved to adhere to our ancient faith; and we are Accordingly “F. S. L.” having looked up his “Tancred,” writes to the Times, immediately upon persuaded that the due administration of our Church Government, under Sessions, Presbyteries, the appearance of the report, as follows: – 'If I am not too late, will you permit me to question a Synods, etc., is the best safeguard and guarantee of the same; whereas to set up one congregation on Nonconformist version of 'Tancred' which I notice in the Times of yesterday? Tancred, in that a separate and solitary basis, and sever it from all supervision and control of the Church Court, to touching love scene which was so cruelly interrupted by the arrival of the Duke and Duchess of the jurisdiction of which it has always been subject, would be a novelty unheard of in the Bellamont at Jerusalem, was quite right in his points of the compass. He was on the Mount of Presbyterian Church. For these reasons your petitioners humbly pray that such bill may receive the Olives, come 'to see the sun set on Arabia' – at least, so he said. Nobody has ever forgiven Lord sanction of your honourable House, and that the Church and other property of St. Andrew's, Hobart Beaconsfield for depriving us of the remainder of that charming story; but he is perfectly correct Town, may be rendered subject to its provisions.” If this does not mean that the change proposed in about the sun. I do not feel so sure about the moon. I never exactly understood how the 'moon had the Bill is one affecting, not the constitution of the church, but the custody of certain of its properties, sunk behind the Mount of Olives' (Book 3, c. 1), when 'the solitary pilgrim was kneeling at the then we fail to understand plain language. If the object of the bill is merely to get possession of the Holy Sepulchre.' But, then, the moon does wonderful things in novels. In a very recent work she properties now legally held by the minister and congregation of St. Andrews, Hobart Town, then we was seen from the Lancashire coast to rise at the full over the Irish Sea; and she 'waned' as the decline to assist in depriving them of their legal rights, and we feel certain Parliament will never night wore on, while the hero lay in some uncomfortable position – I think on the face of a cliff, consent to such au act of spoliation. If the majority of Tasmanian Presbyterians are dissatisfied with and quite in the dark. Whether Mr. Disraeli was right or not, the Rev. Francis Tucker has managed their present legal designation as the “Church of “TANCRED” to be completely wrong, unless his knowledge of 'Tancred' 94 THE RAID AND THE SUNSET. 93 UPON TRIM CONFESSION OF FAITH.

Scotland,” we have no objection to help the dissatisfied ones to assume any other designation or is much better than mine.” We have ourselves looked through every allusion to the sunset in status they may think proper, but we protest against their being endowed with legal powers to compel “Tancred” – and there are several and we can only confirm “F. S. L.'s” opinion. The moral of the a minority, who desire to maintain their present connection, to leave it, and place themselves and story obviously is that it is always safer to verify literary allusions before using them to raise a their properties in subjection to the proposed new body. If the proposed bill be made permis- sive in laugh, or to point a moral, at the expense of an author. – Christian World. its action, we think it ought to pass; in its present form we trust it will be rejected, unless it can be ═════════════ shown that every congregation in the connection is agreeable that it shall become law. – The Tasmanian. THE RAID UPON THE CONFESSION OF FAITH. ═════════════ –––––––––– When the Inspired Volume itself is being subjected to treatment which it is “TANCRED” AND THE SUNSET. most painful to contemplate, it is not at all to be wondered at that our time honoured –––––––––– Scriptural Confession of Faith should be called to suffer with it. The surprising thing Rev. Francis Tucker, the well known and now venerable minister of the Baptist Church would have been if it had been left untouched. There has accordingly of late been a at Camdentown, created great merriment at the Memorial Hall, last Thursday, by the speech in great outcry in various quarters, and particularly in the United Presbyterian Church which he moved the acceptance of the address to Mr. Gladstone by the meeting of Nonconformist courts, for a revision or reconstruction of the Confession; and in support of the demand ministers. There was a neatness in the sarcasm, and a point in the allusions, which everybody felt to be irresistibly amusing. The following is a verbatim report of Mr. Tucker's remarks: – “Just a made for this, all manner of the wildest and most reckless charges have been brought word, my dear friends, before proposing the address. There is a certain tale called 'Tancred' – against it, both as a whole and in its several parts. Into anything like a detailed (laughter) – written by our present Premier when he was young and curly. (Laughter.) In reading examination of these charges, with the view of shewing their utter groundlessness, it that tale I discovered a very remarkable topographical mistake. He speaks as one standing within would be out of place to attempt to enter here. The drift and burden of the whole is just the walls of Jerusalem, and he gives a vivid description of the sun setting behind the Mount of Olives. (Laughter.) Now most of us Gentiles – (laughter) – know that the Mount of Olives lies to this, that the Confession, though a wonderful document worthy of all veneration, is the East of Jerusalem, and some of us have had the pleasure of seeing the sun rise where this nevertheless such an inadequate exhibition of the truth taught in the Word of God – so full of defects, and omissions, and positive errors – that it is no longer fit to occupy the Ever and ever they rose and fell, place as a Standard it has so long held in the Presbyterian Churches, not of Scotland With heaving and sighing and mighty swell; And deep seemed calling aloud to deep. only, but of the whole world; and that the time has now fully come when, in the interest Lest the murmuring waves should drop to sleep. of truth and of the Church's consistency, it ought either to undergo a complete In summer and winter, by night and by day, reconstruction or be swept away altogether into the limbo of antiquated historical Thro' cloud and sunshine holding their way; documents, such as the covenants, to make room for a successor worthy of this Oh! when shall the ocean's troubled breast enlightened, far advanced, and eminently spiritual age. As we read day after day the Calmly and quietly sink into rest? Oh! when shall the waves' wild murmuring cease, accounts of these outbursts of long pent-up clerical opposition to our most justly And the mighty waters be hushed to peace? revered Confession, we have had the feeling, that could it only let its own voice be It cannot be quiet – it cannot rest; heard above the storm of ignorant, pretentious, hostile criticism that has been raging There must be heaving on ocean's breast; around it, its prayer would certainly be, “Save me from my friends.” For – tell it not in The tide must ebb, and the tide must flow, Gath – it is the Confession's own voluntarily professed friends, who have (some of Whilst the changing seasons come and go. Still from the depths of that hidden store them repeatedly) solemnly declared before God and men that it is the confession of There are treasures tossed up along the shore, their faith, that are thus abusing it, as the troubler of their Israel, and by so acting, Tossed up by the billows – then seized again – giving the lie direct to their own professions, and glorying in doing so. We do not Carried away by the rushing main. question the sincerity of those who are thus openly impugning their own Confession, Oh, strangely glorious and beautiful sea! but we cannot say as much for their consistency in one day saying they believe all the Sounding for ever mysteriously, Confession contains, and the next day declaring that there are nine-and-ninety blunders Why are the billows still rolling on, With their wild and sad and musical tone? in it; nor do we think much of their honesty in continuing to hold their position in the Why is there never repose for thee? Church in virtue of their acceptance of the Confession, while at the same time they are Why slumberest thou not, oh mighty sea? publicly repudiating that Confession as unworthy of their belief. One man, it is true, Then the ocean's voice I seemed to hear, has attempted to protect his consistency and honesty in the matter, by taking shelter Mournfully, solemnly – sounding near, beneath the well known qualification in SORROW ON 96 SORROW ON THE SEA. THE SEA. 95 Like a wail sent up from the caves below, the U. P. Formula, by which ministers and elders are freed from approving of anything Fraught with dark memories of human woe, Telling of loved ones buried there, in the Confession that teaches, or is supposed to teach, intolerant and persecuting Of the dying shriek and the dying prayer; principles in religion – classing among such principles all those doctrines which he is Telling of hearts still watching in vain calling in question. Such a sweeping application of the qualification in the Formula For those who shall never come again; was certainly never dreamt of, far less intended, when it was introduced, and it remains Of the widow's groan, the orphan's cry, And the mother's speechless agony. to be seen whether it will be sanctioned by the Church. And if it is, even passively, Oh, no, the ocean can never rest then she may as well – indeed, it would be far better – to sweep the Confession away With such secrets hidden within its breast. altogether, a that it may no longer prove a snare to men's consciences. – Dr. Sturrock. There is sorrow written upon the sea, ═════════════ And dark and stormy its waves must be; SORROW ON THE SEA. It cannot be quiet, it cannot sleep, –––––––––– That dark, relentless, and stormy deep. “There is sorrow on the sea – it cannot be quiet” – Jer. 49: 23. But a day will come, a blessed day, The following fine poem, written by the late Captain M. A. S. Hare, of the Eurydice, in a friend's When earthly sorrow shall pass away, album some years since, will be read with mournful interest: When the hour of anguish shall turn to peace, And even the roar of the waves shall cease. I swoon on the shore of the beautiful sea, Then out from its deepest and darkest bed As the billows were roaming wild and free; Old Ocean shall render up her dead, Onward they came with unfailing force, And freed from the weight of human woes, Then backward turned in their restless course; Shall quietly sink in her last repose. Ever and ever sounding their roar, No sorrow shall ever be written then Foaming and dashing against the shore; On the depths of the sea or the hearts of men, But heaven and earth renewed shall shine, by love to man, not that abounding charity which regards with equal favour the person Still clothed in glory and light divine. whose life may be outwardly moral and blameless, whilst he denies the Lord who Then where shall the billows of ocean be? Gone! for in heaven there shall be “no more sea” bought us, and the person whose doctrine and life correspond in likeness to Christ's; 'Tis a bright and beautiful thing of earth, nor the person who, while holding the truth, holds it in unrighteousness, and the That cannot share in the soul's “new birth;” person to whom the truth has come not merely in word but in power: but a charity 'Tis a life of murmur and tossing and spray, which discriminates between these two classes; a charity which sees this gulf which And at resting time it must pass away. only the Spirit of God can bridge between them, “Except a man be born again, he But oh! thou glorious and beautiful sea, cannot enter the kingdom of God;” and a charity which, whilst it goes out in There is health and joy and blessing in thee; Solemnly, sweetly, I hear thy voice, benevolence to the one class, reserves its complacence for the other. I understand by Bidding me weep and yet rejoice – church extension, not the mere multiplication of churches and chap-els, Bible Weep for the loved ones buried beneath, societies, and Missionary societies. These are only so many instrumentalities by Rejoice in him who has conquered death; which men hope to extend the Church. But just as a man in business may have fifty Weep for the sorrowing and tempest tossed, Rejoice in him who has saved the lost; irons in the fire and be none the better if not the worse for them, so the mere Weep for the sin, the sorrow, the strife, accumulation of machinery is no evidence of, and certainly does not constitute in And rejoice in the hope of eternal life. itself, the extension of Christ's kingdom in the world. That extension is more a matter – Naval and Military Gazette. of faith than sight, a matter to be tried rather by internal evidence than by outward profession, for the kingdom of God is not so much without as within us. In a word, I do not take the progress of nominal piety to be piety at all, nor do I take the extension of nominal Christianity to be the extension of Christ's kingdom in the world. The –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– extension of Christ's kingdom in the world is the gathering in to the church of those J. H. LEWIS, PRINTER, ADELAIDE. who were vessels of mercy afore prepared unto glory, but by nature are now children of wrath even as others. Now that there is a relation between the progress of piety in the individual soul and such an extension of Christ's kingdom, a 98 THE SYRO-PHENICIAN WOMAN. multitude of Scripture cases attest. I might point to the instances of the judges and kings of Israel, in reading whose lives we cannot fail to be struck by the fact, that THE FREE PRESBYTERIAN. when a good king or judge ruled, the people were taught to serve the Lord, and the greater his progress in piety the greater was the devotedness of his people in service, ════════════════════════════════════════════════════ manifestly showing that there was a connection between the two. But not to multiply VOL. 2. No. 16.] JANUARY 1, 1879. [PRICE 6D. instances, take the first revival of the Christian dispensation as manifesting this ════════════════════════════════════════════════════ relation. We read that the first disciples continued steadfastly in the apostle's doctrine and fellowship, and in breaking of bread and in prayers. And the Lord added to the church daily such as should be saved. Here the progress of piety was manifested in Individual Piety and Church Extension. their love of and steadfast continuance in the apostles' doctrine: in the love of their ––––––––––– society as well as of their opinions, without making any sinful compromise with the world: in their frequent and public profession of Christ, and in their daily I do not know whether the writer and the reader affix the same meaning to prayerfulness. And then you have the bearing of all this progress of piety on the the above terms. Lest they should not, I shall state the meaning the writer attaches to world. Men feared them. Alas! our piety must be under sad decays, for who fears us? them, and then show the relation he conceives to subsist between them. The simplest Men favoured them, and men were brought over to them. The Lord added to the explanation I can give of piety, is that which inspiration has given, – Love to God, church such as should be saved. It is then a mistake of any pious individual to suppose and love to man. I understand love to God to include love of Christ's truth as well as that he stands in no relation to the extension of Christ's kingdom, that he exerts no of Christ's person; love of Christ's glory as well as of Christ's service. I understand influence on others. Why, each planet in the planetary system influences all the rest – the well-being of the whole depends on the right working of each. And so with individual souls. They are linked to each other in the spiritual firmament, and affect heart is broken, my daughter is vexed with a devil, and my Saviour answers me not for good or for evil all the rest. Whether we are employed as instruments to ply the a word. He has cured all that have come to Him. I am the first He has ever sent battering ram against Satan's strongholds, or as vessels to carry the water of life to away. He has welcomed all, but will not even look on poor miserable me.' But grace those drooping and withering under spiritual decays, the relation of the progress of urged, 'Though He be silent, be not thou silenced. Thy cries will be music in His our individual piety to the extension of Christ's kingdom is the same, for we will ears. Hope on brave soul.' So her piercing and clamorous cries induced the disciples affect for good according to the weight of spiritual influence which we can bring to to interfere on her behalf, and say to their Master, “Send her away, for she crieth bear upon them. J. B. after us.” And how is their interposition met? With seeming refusal: “I am not sent but to the lost sheep of the house of Israel.” His meaning is, that He was not sent ═════════════ in the flesh, and personally as man, to the Gentiles, but first and principally as the THE SYRO-PHENICIAN WOMAN. minister of the circumcision to the Jews. He says in her hearing, “1 am not sent for –––––––––– this woman, nor for any of her blood, and kindred. She is a Gentile, and I am sent A SERMON BY THE REV. JAMES BENNY, MORPHETT VALE. primarily to the Jews.” What expedient will she try now? A mother's. In an agony “Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.” – Matt. 15: of distress she threw herself at his feet, and with bursting heart, prayed, “Lord help 27. me.” But He met her with reproach. “It is not meet to take the children's bread and This was said by a woman of Canaan; a Gentile woman, lying under a peculiar to cast it to dogs.” Insult is added to injury. He actually calls her a dog. He actually curse – the curse of a race devoted from the days of their ancestor Canaan. Providence spurns her from Him as you would spurn a dog. The pride of nature will surely had placed her on the borders of the holy land, and she profited by it to become assert itself now? No. With a humility as deep, and an ingenuity as wondrous as acquainted with the Old Testament Scriptures, and to have very correct views of the her faith was great, she quietly and submissively replied – “Truth, Lord; yet the character of the Messiah. She had heard of Jesus, and believed Him to be the Messiah, dogs eat of the crumbs which fall from their masters' table.” And the trial of faith and confessed Him in the prayer of faith. In virtue of His omniscience, Jesus knew is over. And the triumph of faith is secured. And she comes down to us through all her – knew her domestic affliction – know her faith – knew her desires after Himself. these centuries with a halo of glory around her head. A Gentile woman taking her But there was a difficulty to their meeting each other. Distance hindered her; for with place of pre-eminence alongside that Roman centurion of whom Christ witnessed, her heavy charge at home she could not go to Him in THE SYRO- “Verily, I have not found so great faith: no, not in Israel.” PHENICIAN WOMAN. 99 100 THE SYRO-PHENICIAN WOMAN. the ordinary sphere of His labour in Galilee. His ministerial commission hindered Now, it may be, that there is some soul here lamenting distance from Christ, Him, for it tied Him down to certain geographical limits – the limits of His own and desiring the presence of Christ. But the distance is not in Him, but in thee. He country. He could not overstep these, for He was in the form of a servant under law. has traversed the distance between heaven and earth, between a holy God and sinful He went however, into the borders of Tyre and Sidon, to the very boundary line of man. In the offers of the Gospel, in the ordinances of the house, He has come this the two territories, and entered into a house, and would have no man know it. But day as near to thee as is necessary for thy faith – come to thy very borders. He cannot He could not be hid. Through some channel, this woman heard of His arrival, and overstep the boundaries which the Wisdom of His Father has placed. He cannot save her faith made her very ingenious to make an effort to reach Him. Her Beloved was thee whether thou art willing or not. He cannot give thee peace without the exercise now near, accessible to her. So she crossed the boundary line to meet Him, and to of faith – without thy coming to Himself. But do as this Syro-Phenician woman did. get, as she thought, immediate peace from Him. Come to Him, when He has come so near to thee. And though He treat thee as He Let us see the meeting. With a face lighted up, and intensified with the deep treated her, follow her example; and thy faith, like hers, tried by fire, shall be found emotions that were working within her, for her believing heart assured her of a unto praise, and honour, and glory. Notice gracious reception, she approached the Saviour. With earnest moving speech she I. The STUMBLING BLOCKS in thy way to peace. There is preferred her request. And how did the Saviour meet her? With silence. He l. The silence of Christ. He does not seem even to hear your requests. Is this answered her not a word. Not a word of comfort or sympathy was spoken to her by the meek Lamb of God of whom it is written – “A bruised reed shall He not break, the compassionate Jesus of Nazareth. Satan may have whispered in her ear the and the smoking flax shall He not quench?” Is this the Hearer of prayer? Is this He words of evil counsel: 'Repent that ever you came to Him. Be done with one who who asks us to pray, and promises to hear? Yes. He hears, though He does not answer. treats you with this silence, indifference, and contempt. Come no more to Him, And His not answering at once, is just in effect saying – “Pray on; cry on. Your voice though your daughter should have a legion of devils.' Nature surely sobbed – 'My is music in mine ears.” Just as a father causes his child to say over and over again what he has once heard him say, because he delights to hear his prattle; just as God said of Ephraim – “I have heard Ephraim bemoaning himself;” but Ephraim, the dear ground on which the word of God places you. Does the word tell you that you are son did not know that God told all his prayer over again behind his back; so Christ guilty, unworthy, ungodly, deserving of eternal death? On that ground you must take lets His people pray on in silence, and without answer, that their prayers may grow your stand, and plead for mercy. Does the word of God call you every thing that is in intensity, and depth, and fervour. He himself had to cry once. “O my Father!” vile – a fool, a madman, a rebel, a traitor, a child of the devil, an heir of hell, a vessel twice, “O my Father!” three times, “O my Father,” ere He was answered. Take it not of wrath? You must say, “Truth, Lord. It is all true.” Others may stand out against hard, then, that He does not open the door of peace to you at your first knock. David these descriptions as not at all applicable to them as individuals, and refuse to add had to go on knocking, and complaining, “Oh! my God, I cry by day, and Thou their amen to them. But if you would be justified when you speak, and be clear when hearest not; and in the night season I am not silent.” Jeremiah had to say, “And when you judge, you must say amen, not only to the truth of God's word in general, but I cry and shout, he shutteth out my prayer.” It is only Christ's outside that is unkind. also to the truth of it with regard to your own personal guilt, depravity, and There is love in his heart to praying souls, even when frowns appear in His looks. condemnation. Till you are brought to this, you need not come to Christ. Till you do 2. The sovereignty of God. Christ belongs only to sinners elected to glory. this, Christ can and will have nothing to do with you. His gospel of peace is a remedy; And some weak soul says, “Why should I believe? The gospel has excepted me. but a remedy is not for the healthful, but for the diseased. He is a Physician; but a Christ belongs not to me. I am a reprobate.” But this is not true: for the gospel reveals physician is not for the whole, but for the sick. To deny, conceal, extenuate sin, is neither the Lord's decree of election, nor reprobation regarding any. It is no ground not the way to obtain peace; to confess it in all its heinousness is. The grand secret for me not to believe, because some are reprobated, and I may be one of these; any of approach to Christ for peace, is to stand where His word places us. more than it is a ground for me to believe, because some are chosen to life eternal, This was the ground on which the woman of Canaan took her stand in seeking and I may be one of those. A weak soul in the woman of Canaan's place would have peace from Christ. Her last successful plea came from the ground on which Christ said – “Christ cannot extend mercy to me or to any other Gentile, for he is not sent Himself had placed her. He told her she was a dog, unworthy of the children's bread. but unto the lost sheep of the house of Israel, while l and every Gentile are beyond She readily admitted it, and as a dog presented her petition, “Truth, Lord, I am a dog, the pale of the Jewish Church; and until I can reconcile this discrepancy in the Divine vile, and unworthy, and I humbly ask the dog's room, and the dog's privilege, even procedure, I am shut out from all hope.” The woman of Canaan got over that great to creep beneath the Master's table, and gather some crumbs of mercy!” Nothing stumbling block by leaving it where she found it – by leaving the could have been more reproachful than to be classed as a dog. “Is 102 THE SYRO-PHENICIAN WOMAN. 101 T1IE SYRO-PHENICIAN WOMAN. sovereignty of God to God himself, and the consistency of Christ to Christ himself. thy servant a dog,” cried Hazael in indignation, “that I should do this thing,” “Let me She put Christ in the chair of state, saying, “Be what I may, He is Jehovah the Lord go and take off the dog's head,” wrathfully cried Abishai with regard to Shimei. With who will help me.” the Jews, the dog was an unclean animal, forbidden in sacrifice; and God's utmost 3. The sense of unworthiness. “ Oh!” says one, “I dare not come to Christ, nor abhorrence of a victim was expressed by “cutting off a dog's head.” Yet she takes apply the promises, because of my sinful unworthiness. I am less than the least of all hold of the word of reproach and says, “Truth, Lord, I acquiesce in the censure of God's creatures, and I cannot believe that the privileges of the gospel were intended Thy word. Let me be a dog, so l be a dog under Thy feet at Thy table.” So great Paul for such as I am.” But look at this woman of Canaan. Who could be more remote – “I am less than nothing – less than the least of all saints – the least of the apostles from the promises than she was? Neither she nor her nation were in covenant with – a persecutor – a blasphemer – injurious – of sinners, the chief.” God. She was a dog of a Gentile, profane and unworthy of the bread of God's chosen And it is on the same ground on which the woman of Canaan stood, that the Israel. Yet this stumbling block does not deter her. She lays hold of the hint which mightiest potentate of earth must stand, if he would successfully seek Christ's peace. Christ gave her. He denied not that she and her race had a right to the bread of life, Alexander, Emperor of Russia, was the bosom friend of Napoleon I. When the mask although he did not say that they should have the leavings. But He said, “Let the fell from the face of his false friend in the burning of Moscow, and the sepulture of children first be filled.” There is an order in grace, and to the Jew first must the loaf half a million of men in the snows of Russia, Alexander began to seek a friendship be broken. And she catches hold of this word, first, and thinks, “surely then the dogs more enduring, and to wonder if it was possible for him to obtain peace with God. may have the leavings; and I can retort on Him, that though the Jews are children, He learned to pray. He read the Bible. He tried to regulate his temper, and to forgive and I am a Gentile dog, yet, according to His own analogy, I ought to have the crumbs his enemies. He became exceedingly thoughtful, but, not satisfied, not happy. In the when the children are filled.” She strikes in and fits the promises to herself, before campaign of 1815, he was one day seated in the bivouac, deeply dejected, when his even He has time to do it, and thus, like her, you may get over the third and last aide-de-camp announced a woman, who was determined to see the Emperor, and stumbling block in the way to peace. Now, observe, whom he could not get rid of. The Emperor recognised in her, a well known Russian II. The GROUND on which you must stand in seeking peace. It is just the Countess, remarkable in her youth for her sparkling wit, and in her old age for her ardent piety. Discerning his situation in a twinkling, with the courage of a prophetess, the prodigal son. He pleads his willingness to submit to any condition, the lowest, and the enchanting earnestness of one who spoke in the name of the Lord, she recalled the meanest, in order to find favour with his father. 'Such a wretch as I have been, to his remembrance the sins of his former life, and disclosed to him the pride which can have little reason to expect the dear affection of a father. Only I would be thine lurked in his own plans of self-reformation. “Sire,” she cried “you have not yet in any relation, even the lowest. So that I have a place in thy family, let me be the approached the God-man as a criminal coming for pardon. You have not yet received meanest of thy servants. Whatever my condition be in thy house, I will be thankful.' grace from Him who alone has power on earth to forgive sins. You are yet in your He had no thought of the best room – no thought of the best robe – no thought of the sins. You have not yet humbled yourself before Jesus; you have not yet cried from ring on the finger – no thought of the shoes on the feet. All he craved was to be one the bottom of your heart like the publican, “Oh! God, be merciful to me who am a of the hired servants, and to eat of the “bread enough, and to spare.” And the least great sinner.” That is the reason why you have not peace. Hearken to the voice of a grace of Christ is desirable, because infinitely precious. A drop of dew is water, no woman who has also been a great sinner, but who has found the pardon of her sins at less than the great globe and sphere of ocean. The faint glimmering of morning dawn the foot of the cross of Christ.” The Emperor of all the Russias buried his face in his is light, no less than the noon light in the great body of the sun. The first motion of hands and wept bitterly. The feeble woman apologised for the freedom of her speech. the embryo in the womb is life, no less than the breathing of the man in the flower “Oh! no,” exclaimed the Emperor, “continue! your words are music to my soul. You and vigour of thirty years. The crumb that falleth from Christ's table is bread, no less have showed me things that I have never seen before.” And by-and-by, into a spirit than the full loaf that is shared amongst the children. Let some crave to be like David, prepared to receive the kingdom of heaven as a little child, there flowed the peace of and to have a heart like God's own heart. Let some crave the strong faith of Abraham, God – a peace which the disastrous tidings of Ligny could not agitate, nor the glorious to offer up the only son in sacrifice. Let some crave the burning zeal of Moses, to news of Waterloo discompose. Observe wish their name razed out of the book of life, that the Lord may be glorified. Let III. The PLEAS you must urge in imploring peace. There is some crave the high and lofty esteem of Paul, to judge all else but loss and dung for 1. A plea of hope. “Yet, Lord.” The woman of Canaan, standing on the ground Christ. But let me crave to be like the woman who was a sinner, who sought no more where Christ's word placed her, was alive to every avenue of hope, and thus rose of Christ than to wash his feet with her tears, 104 THE SYRO- above difficulties which would otherwise have been insuperable. She disting- PHENICIAN WOMAN. THE SYRO-PHENICIAN WOMAN. 103 and wipe them with the hairs of her head, and kiss them with the kisses of her mouth. uished between appearances and realities, and drew hope even from the very repulses Let me crave to be like the woman who had the issue of blood, who sought no more of Christ. 'If He had meant to leave me alone in sin, He would not have tried me so of Christ than to touch the hem of His garment, that she might be whole. Let me crave long. If He had sentenced the tree to be cut down, he would not be pruning it. If He to be like Mary Magdalene, who sought no more of the gardener than to take away was minded to slay me, He would not have shewn me such things as these. I hope I the dead body of her Lord, and bury it. Let me crave to be like the woman of Canaan, am His, because I am thus treated. Behind a frowning providence, He must be hiding who sought no more of Christ than to be one of the dogs of His family, and to creep a smiling face. To trifle with my misery – that be far from Him.' In vain the enemy under the table and gather the crumbs, and be thankful for them or for anything, so spoke to her the language of hell and unbelief. 'But thou art a sinner, a lost, and that she was not turned out of the house. Fill thy mouth with this plea of humility: condemned one, and therefore hast nothing to do with Christ.' The plea of hope for the Lord resisteth the proud, but giveth grace to the humble. He shall save the suggested the answer – 'Truth, O mine enemy, I am a sinner, and a lost one, yet, I humble, and hear their desire, and revive their spirit, and beautify them with hope one of Christ's sinners, one of Christ's lost ones, and for that very reason I salvation, and honour them, and satisfy them, and guide them in judgment, and belong to Christ.' 'But thy sins are so numerous, and so aggravated?' 'Truth, O mine increase their joy. Blessed are the poor in spirit, for theirs is the kingdom of heaven. enemy, yet that is the very reason I should apply to Christ for mercy, saying, pardon But there is mine iniquity, for it is very great.' In vain did Christ Himself throw ob-stacles in her 3. A plea of affluence. “The crumbs which fall from the Master's table.” Christ way. 'But thou art a transgressor?' 'Truth; Lord, yet Christ is to die for the is a Master who has a great house, and a plentifully supplied table, and one open to transgressors.' 'But thou art under a curse?' 'Truth, Lord, yet Christ is to be made a all who come: for in Him all fullness dwells. He is Lord of all, not only rich, but His curse for us.' 'But I am not sent to thee – thou art a dog, and to such belongs not the riches are unsearchable. But there are degrees of persons in His house. There are bread of the children?' 'Truth, Lord, yet Thou didst come for me, a dog; and, coming persons of honour, kings' sons clothed in scarlet, and sitting with the king at table, to Thee as a dog, 1 may hope to get the crumbs from the Master's table?' There is whose spikenard casts forth the smell thereof; and there are some under the table, at 2. A plea of humility. “The dogs eat of the crumbs.” The woman of Canaan the feet of Christ, waiting to receive the little drops of the great honey-comb of rich craves not a Benjamin's meal; not a child's portion, but only a dog's crumb. Let Christ grace that falls from Him. There are some fathers who are experienced in the give her that, and she will go away satisfied. The same plea is put into the mouth of knowledge, and grey in the grace of Him that is from the beginning. There are some young men who are strong, who have the word of God abiding in them, and who have Christ's very pulpit to the praise of men, instead of in His own service, we are struck overcome the wicked one. There are some babes, little children, whose sins have been with the contrast between this and the zeal of the early apostles, who chose men for forgiven them for His name's sake. And as there are degrees of persons, so there are the purpose of distributing to the poor, that they might give themselves altogether to degrees of things in Christ's house. There are vessels of great and small quantity. the ministry of the word. When a church removes its bulwarks, of what use is it as a There is a high table with bread for the children, and there is an after-table, a by- witness for God? When it lets the world into its communion table, and accepts the board, with crumbs for the dogs whom the Lord of the house owneth. And the plea is world's invitation to its carnal entertainments, urging the plausible reason that it may this: That the peace which you implore, though much for you to receive, is nothing gain the world, we are reminded of the Saviour's rebuke to those who were indignant for Him in His affluence and all sufficiency to give. It is no more than a crumb from at the pouring of the ointment on His feet: “The poor ye have with you always, but a king's table is to the viands upon the king's table, and the resources of the king's me ye have not always.” The Church should be concerned about the conduct of the wealth. What you ask, Christ will never miss. What you receive will not impair the members, as well as faithful in declaring the whole counsel of God. The keys of plenty of the children. For it is only the crumbs which fall from the Master's table. admission to, and exclusion from Church membership, were not given to rust in the Come, then, O peace seeking soul, like the woman of Canaan, in spite of the cold negligence of office-bearers. Neither keys nor doors are of any use if free ingress stumbling blocks of Christ's silence, and God's sovereignty, and thine own felt or egress be allowed to all indiscriminately. The injunction is as binding to “reprove unworthiness. Come, standing on the very ground which the word of Christ has and rebuke,” as to “preach the Word.” It occasions surprise in the minds of some placed you. Come, with your pleas of hope, and humility, and affluence, and Christ serious observers, how certain persons are permitted time after time to sit down at will give you, not a dog's place and a dog's portion, but a place at His own table, and the table of the Lord; and too often it is the case that the keys are not used: so that a portion among His own people, and say to you, “Eat, O friend; drink, yea drink the table of the Lord is open to any who choose to go. The words in the parable, “Let abundantly O beloved.” Come with love and thankfulness, and eat of His bread, and both grow together until the harvest,” are misapplied by some who require an excuse drink of the wine which He has mingled. for laxity. The qualificat-106 DISCIPLINE IN THE CHURCH. 105 ion in some Churches appears to be a mere application for admission. No test is DISCIPLINE OF THE CHURCH. offered, no examination as to their faith, no serious enquiries regarding their –––––––– experience. We do not wonder that when Jeroboam the son of Nebat made Israel to Discipline is essential We can scarcely over estimate it. Its value in the army sin by putting the basest of the people into the priesthood, or when the pulpit is is never lost sight of. A small band of well trained soldiers have shattered a great host degraded in our own day, by opening it to any, or almost any, who choose to occupy of raw recruits. The extent to which so-called “larrikinism” prevails in the col-onies; it, prophecyings, or preachings, were, and are despised; nor do we wonder that many disobedience to parents, and irreverence of sacred things, &c., is attributable in no thoughtful and serious persons are grieved, and careless ones get food for their sinful small degree to the want or abuse of home discipline. In the school, its necessity is mirth, when they see the terms of Church membership so lowered as to suit the apparent to all. The most amiable, intelligent, and talented tutor will have but little applicants. Sometimes faithful ministers and office-bearers are deceived by the success without the exercise of discipline. And the importance of it, in relation to statements and appearance of candidates; but when the after conduct reveals the ecclesiastical matters is at least as great; though, in these days, when policy usurps deceit, it will be so treated as to benefit the transgressor, or clear the Church from so often the place of principle; discipline, as an inevitable consequence goes down blame. If tender treatment and reproofs fail, the Church must “put away that wicked with the latter. The Church, which is in this respect negligent, is no longer “the pillar person.” It is where inconsistencies are winked at by the Church, that it must and ground of the truth.” Apostolical simplicity of worship, purity of doctrine, and displease Him whom John saw “walking in the midst of the seven golden candle- zeal for the truth and glory of God, vanish away. Immorality, inconsistency, and sticks,” and who reproved the Church of Thyatira for non-administration of hypocrisy closely follow. When the Church ceases to censure, it loses its real power, discipline. If Christ were now to appear, how much in his professing Church would and has lost true piety. When it descends to the place of a mere upholder of outward He find that He never gave it; and how much impurity and coldness? It would be well morality; and even then tolerates in itself many who do not live according to that low if all stood in holy awe of His searching eye, and acted as if they saw Him, with such standard; or when it tolerates in itself ministers who preach to man his duty to his zeal for His Father's honour, and desire for the purity of His temple, take the scourge fellow, saying comparatively little of his duty to God, and go as far as they think it of small cords and drive the buyers and sellers out of the temple. And still “His fan prudent in indirect disparagement of the atonement of that Div- ine Saviour, we may is in His hand, and He will throughly purge His floor, and gather His wheat into the wonder at its incongruity in keeping a bible on its pulpit, and calling itself Christian. garner, but He will burn up the chaff with fire unquenchable.” And when its ministers leave their great work, preaching the gospel, that they may Now, why are some Churches so lax? 1. Because the truth itself is applaud the natural talents of a man who has held a high position in the world, using undervalued. Where it is understood and appreciated there will be such a desire for the conservation of it as will necessitate the exercise of discipline. The best, the most ministers and office-bearers. The article in Chapter IV., Sec. 1, after the words 'visible or invisible,' godly, and most spiritually prosperous Churches have always been the most being taken to read and conclude as follows: – And to dispose them into order by His Word, in the space of six days, and all very good.' The doctrine concerning the civil magistrate, laid down in the concerned about the holy living unto Jesus of the members. 2. Because the glory of said Confession, being also received as not disagreeing in sense with the proposition which follows, God is not sought earnestly. If so, the inconsistencies of professors that are visible viz.: – 'The civil magistrate hath authority, and it is his duty, in his office as a public person, to make would not be allowed to pass without notice. The harm done to the Church by such profession of faith in the Lord Jesus Christ, and to do Him service by attending on His ordinances, and persons, who are the stumbling blocks to others, and who give occasion to the by bestowing and regulating public resources for maintenance of them, as also by ordering the frame careless and profane to cast reproach on the name and Church of Christ, is too great of civil government so that obedience to Christ as the King of Nations may be tendered in public administration as the Word of God requires. for the faithful to encourage by the leniency and coldness that many call charity. 3. The performance of which duty may justly be provided for, without anything persecuting or Because of the wealth and position of some. Sometimes this is the only safeguard to intolerant, or any intermixture of civil with ecclesiastical administrations, inasmuch as – the defaulter. The Church is very weak spiritually, when it will not risk the loss of a 1. – What has not been commanded by Christ to be believed, or to be practised in worship, or wealthy member, and chooses rather to lose the favour and strength of Him, whose for government of the Church, may not, upon pretence of being matters indifferent, be brought under jurisdiction of the magistrate, so as such matters should be made any way obligatory on conscience, by gracious presence and approbation is the Church's only real strength. 4. Indisposition. virtue of the magistrate's appointment, or be advanced by him into the public profession of religion. Some are more engaged in bringing out the difficulties in the way, than in giving aid 2. – What Christ has commanded in respect of faith, worship, and government of the Church, to the righteous cause against the offender. They can invent excuses for him, as well is to be regarded by the magistrate in the profession of religion which he makes: yet, it is not to be set as discourage any attempt to bring him before the bar of a court of the Church. 5. up as a model of conformity, to exact profession of any article of belief, or attendance on any act of Some call it persecution to administer Church censures. O tempora! O mores! No one religious service, or recognition of any order of Church officers, as such, from any of the subjects by force. would call it persecution for an employer to discharge a dishonest servant. It is no 3. – Congregations of professing believers have liberty to meet from time to time for the 108 more for a Church to cut off an incorrigible offender, or an under- PROPHETICAL SKETCHES. ARTICLES OF THE FREE PRESBYTERIAN CHURCH OF VICTORIA. 107 worship of God, not as of civil right only, but inherently, in virtue of Christ's command and their miner of the foundations of the faith. 6. Proselytism. A greater desire for a large immediate spiritual subjection to Him; and office-bearers of such congregations have, besides, the like membership than a pure membership, is favourable to the production of a relaxed liberty to meet statedly, in Scripturally constituted assemblies, for joint exercise of those powers of discipline. As if they were bargaining, and desire to dispose of their goods at any price, spiritual government which pertain to their office; in which assemblies, as regards the matters of worship and regulation of the affairs of Christ's Church handled in them, the magistrate is precluded, they try to make the terms of membership easy. You have only to do this and that, say by Christ's command, from any jurisdiction, right of authoritative control, or power of administration, they. And modern sects sometimes do this to draw others away with them. Such alike in the case of congregations and office-bearers conforming, as in the case of any not conforming conduct exhibits a greater desire for power than purity, and for outward success than to that model of religious service which the magistrate may have approved. faithfulness. And, 7. Unionism. There is a union of all true believers, internal and 4. – The liberties of congregations for whom the magistrate may have provided resources, for spiritual, that is of God. But the unions which are of men are imperfect, and often the maintenance of religious ordinances among them, remain the same after such provision as they were before, and as Christ has determined them in His Word; and so do the liberties of their office- hurtful. Where it is consummated at the expense of faithfulness to every Scriptural bearers; and no plea of having provided such maintenance can warrant the magistrate to exercise any principle, it must sow the seed of heresy, and promote laxity – a laxity that increases function in the administration of congregations, or any authority in the assemblies of their office- with time. This has been sadly proved in a neighbouring colony, where some who were bearers, whether by assuming to designate the persons who are to be in the ministry in congregations, over zealous for union with other branches of the Church, expelled several who would or who are to sit in assemblies of their office-bearers for government; or by putting force upon the deliberations of such governing assemblies, or their decisions touching themselves, or the not follow them (a decree, however, which they had to withdraw, before the Free congregations which they govern, in matters of membership, office, or administrations of ordinances; Church of Scotland would acknowledge them), but who can now associate in the same it being always in the power of the magistrate to modify, or suspend, or withdraw what maintenance assembly with some whose teaching is unsettling and unsound. Let a Church begin to for religious ordinances he may have provided, in cases of maladministration wherein he may feel boast of her numbers, wealth, and position; while some of her ministers leave justly aggrieved by the proceedings of the assemblies of the Church. orthodoxy, and others try to quiet a rising alarm, and discipline surely is not there. Then Tertio. – The form of Presbyterian Church Government of the aforesaid Assembly of Div- ines is obligatory on the office-bearers of this Church, as a pattern for the right ordering of the house the Master saith, “I have somewhat against thee.” J. S. of God; a description of the orders of office-bearers that alone are authorized to minister in the Christian ═════════════ Church, as also of the functions which they severally exercise, and the assemblies in which they ARTICLES OF THE FREE PRESBYTERIAN CHURCH OF VICTORIA. convene for exercise of their power; and a Scriptural determination of the authority by which such –––––––––––––– office-bearers are ordained – the right of every several congregation to choose such as may be ordained PRIMO. – The Scriptures of the Old and New Testament, being the Word of God, are the only to office among them being always preserved. supreme rule of faith and duty. Quarto. – The Directory for Public Worship of the aforesaid Assembly, as containing 'the Secundo. – The Confession of Faith agreed upon by the Assembly of Divines which met at substance of the service and worship of God,' is obligatory on the office-bearers of this Church in its Westminster, in the year of our Lord 1643, is the Confession of Faith of this Church, and of its several leading provisions, which are taken to be the following, viz.: – 1. The disallowing of liturgies, or set forms of read prayer in the service of God. 2. The rendering of praise by means of inspired psalms as made by the Romans to lead Christians to apostatise from their faith. In many cases the matter, and the voices of the congregation as the instrument, only. 3. The assigning of a principal they were but too successful. Many who had assumed the Christian name returned place in the services to the preaching of the Word; and 4. The rejection of religious days, other than the Christian Sabbath, and such days of thanksgiving or humiliation, upon special emergent occasions, to worship the gods of Rome, won by flatteries and inducements to vice. as may be appointed by public authority.” Nevertheless the propagation of Christianity continued. From Judea issued the true ═════════════ light that was to enlighten the world. A great number of converted Jews went forth PROPHETICAL SKETCHES. as apostles and evangelists to the Gentiles. By miracles and by preaching these ––––––––– converted Jews, or people that knew their God, did exploits and instructed many. DANIEL 11. (Continued.) For that good work they were persecuted to the death. The Roman power put into In our last sketch we brought down the prophetical history of the east to the operation against them every engine of cruelty and destruction. And history fails period when Antiochus Epiphanes was interrupted in his career against Egypt by the not to record that the chief objects on whom the persecution fell were the men who Romans. That power, the fourth and last which was raised by man in the world, had did exploits, and who had understanding and instructed many. The bishops and subverted the Macedonian kingdom, and, by subjecting the successors of Alexander, ministers of the Church were marked men; for it was expected that if they yielded taken that position in the cast which enabled it in accordance with prophecy to bring to the terrors of fire and sword and recanted, their flocks would return with them to about the destruction of the Jewish state. We are now to trace the establishment and idolatry. The most cruel torments were inflicted upon them. Wrapt up in the skins dominion of the Roman power in the east. of wild beasts, many were devoured by dogs. Others were crucified. Some were Verse 31 – “And arms shall stand on his part, and they shall pollute the burnt alive. Many covered over with inflammable matter were set fire to at night, sanctuary of strength, And shall take away the daily sacrifice, and they shall place and served as torches during the night. Decency forbids 110 PROPHETICAL SKETCHES. 109 PROPHETICAL SKETCHES. the abomination that maketh desolate.” The prophet had described the ships of us to tell what others suffered. Many were sent to the mines where they dragged Chittim coming against Antiochus, or the Roman embassy which came by sea to out a miserable existence in bondage. The fortunes of rich converts were oppose him in his intended conquest of Egypt, by which he was obliged to return confiscated, and themselves reduced to beggary. It was the martyr age of the grieved to his own land, wreaking his vengeance on the Jews as he passed, and Church, when its members and ministers fell by the sword, and by flame, by abolishing by the help of the apostate Jews the worship of God for a season. Having captivity, and spoil, many days. These successive persecutions covered a period introduced this new power on the stage, the prophet proceeds to describe its from Nero to Diocletian of some 250 years. establishment and progress in this verse. By “arms” we are not to understand armour. 34 – “Now when they shall fall, they shall be holpen with a little help: but The word is used here to denote the arms of the human body, and is derived from a many shall cleave to them with flatteries.” 35 – “And some of them of verb signifying to spread abroad. The term “stand on his part” or “stand up after him” understanding shall fall, to try them, and to purge, and to make them white, even to marks a new power, and was used in the introduction of the other great monarchies. the time of the end: because it is yet for a time appointed.” The alliance of church The sense is that a new power would stand up which would spread abroad its arms in and state has been called in our day an “unholy alliance.” The Scriptures of truth Asia. This describes the Roman Empire, the last of the monarchies, which was to call it “help.” Humanly speaking, it saved the church of Jesus Christ from subdue all the rest. Its declared action towards the Jews settles the point. It was to extinction. In the year of our Lord 304, Diocletian issued the last edict of pollute the sanctuary of strength, and take away the daily sacrifice, and place the persecution against the Christians, and its execution was carried out so relentlessly abomination that maketh desolate. Before Christ, Pompey the Roman general took against them that the historians inform its “it had like to have proved fatal to the Jerusalem and entered the Holy of Holies. After Christ, the Roman eagles were Christian cause.” It was in the extremity of persecution that God prepared help for planted in Judea, the city taken, the temple destroyed, one erected to Jupiter on its the Christians. When they were fallen they were holpen with help, and that help site, and the people scattered. This was the setting up of the abomination of desolation was the countenance and support of the Roman state. In A.D. 301, two years after against which Christ warned his disciples, and the daily sacrifice ceased when the the issue of Diocletian's edict, Constantine the great, by the death of his father, was land was dispeopled. saluted Augustus. His acceptance of the purple gave peace to the church. Paganism 32 – “And such as do wickedly against the covenant shall be corrupt by fell. Christianity was established as the religion of the court: but an evil attended flatteries: but the people who do know their God shall be strong and do exploits.” it. Whilst the church was persecuted its converts were true; none but men who 33 – “And they that understand among the people shall instruct many: yet they shall counted the cost adjoined themselves to it. But very different became the state of fall by the sword, and by flame, by captivity, and by spoil many days.” The matters when persecution ceased and the church was favoured by the temporal persecutions of the Church of Jesus Christ are here detailed. Great efforts were power. Then many clave to the Christians with flatteries. Many false professors joined the church. The emperor was imposed upon by men who to obtain court is here meant. We have now then reached the period of the rise of a new power, the favour – a smile from the throne – assumed the name of Christians. The church little horn, in the division of the Roman empire, whose duration was limited to 1260 which had consisted of genuine soon became filled with formal and false years, and whose distinctive character in prophecy is the persecution of the saints. professors. The help which she received from the state became to her but “little” The rise of the Papacy was in this manner. After the establishment of help. Her peace and prosperity lasted not long. When deliverance was obtained Christianity and when it was professed by many on false principles, the office of from her pagan enemies, her members began to persecute each other. The worldly bishop, which before was an office of suffering and shame, became one of riches and spirit entered the church. The first among equals whose predecessors had honour. It was therefore regarded by nominal Christians as an object well worth their discharged their office by instructing many began to claim lordship over God's ambition. Amongst the bishops, he of Rome held first place, surpassing all the others heritage. They copied the example by which pagans had sought to maintain their in the splendour of his church, the extent of his revenues, the number of his ministers, idolatries against the spread of the gospel. They put into operation against men of and the sumptuousness of his household. The show and the glitter of these things understanding in the church, the same instruments which pagan rulers had done. made the bishoprick of Rome the first object of clerical ambition. It only wanted They persecuted for conscience sake, and some of them of understanding fell to try establishment by civil authority to make it paramount. That was obtained from the them, and to purge, and to make them white, even to the time of the end. A long western emperors in A.D. 378 or 379, when the bishop of Rome received the period of trial and affliction within the church followed. Men of understanding, jurisdiction of the western church. In A.D. 583 Justinian by a solemn decree subjected who would acknowledge no decree of foolish men to be the rule of their faith but to him all the churches of the east. This universal power the bishop of Rome accepted. accepted as such the word of God only, were persecuted from age to age by a Then up rose the Papacy. It restored the supremacy of Rome. It exalted itself over spiritual domination within the church itself; and the dungeons, and racks, and the imperial power at Constantinople. It deposed sixty monarchs 112 screws of the Inquisit- PROPHETICAL SKETCHES. PROPHETICAL SKETCHES. 111 in its appointed time. The wilful king not only assumed the right to chastise kings ion outvied in the number of their victims the sword and flame of the heathen and emperors, but claimed to be a god upon the earth. Not satisfied with spiritual emperors. authority he received and exercised temporal dominion also. The ten kingdoms into 36. – “And the king shall do according to his will: and he shall exalt himself, which the last universal empire was divided gave him their power. He did according and magnify himself above every god, and shall speak marvellous things against the to his will. He magnified himself above every god, keeping one emperor three days God of gods, and shall prosper till the indignation be accomplished: for that that is bareheaded and barefooted at his gates waiting for absolution, making a great king determined shall be done.” 37. – “Neither shall he regard the God of his fathers, nor of England walk barefooted to the tomb of Beckett, kicking the crown from the the desire of women, nor regard any god: for he shall magnify himself above all.” 38. head of another with his foot, and treading upon the neck of a fourth. He spoke – “But in his estate shall he honour the god of forces: and a god whom his fathers marvellous things against the God of gods, calling himself “Our Lord God the knew not shall he honour with gold and silver, and with precious stones, and pleasant Pope,” “King of kings and Lord of lords,” and allowing himself to be called “more things.” 39. – “Thus shall he do in the most strongholds with a strange god, whom he than God.” Disregarding the God of his fathers, his temporal power was first called shall acknowledge and increase with glory: and he shall cause them to rule over into action in defence of image worship; and his judgements were fulminated, not many, and shall divide the land for gain.” Having described the persecution for against those who worshipped, but those who destroyed idols. Stigmatizing conscience sake to which men of understanding within the church would be subjected marriage as dishonourable and almost idolizing celibacy and virginity, he sacrificed till the time of the end, the prophet now gives us a description of the persecuting the domestic charities of life to aggrandize the see of Rome. In tutelary saints, who power itself. It bears the name of the king. As no other universal empire was to stand were invoked as protectors, guardians, and defenders, he honoured the God of up after the Roman, the form of domination here called the king must be looked for forces; and in Mariolatry, a new Divinity. So greatly were these saints honoured in the Roman state. It must be either Rome pagan or Rome papal. Rome pagan it with gold and silver, with precious stones and pleasant things, that on the Jubilee could not be, as that domination fell with Constan- tine. If we revert to chap. 7. we proclaimed by Pope Boniface viii. two priests stood night and day with rakes in shall find that the Roman state was to be divided into ten kingdoms, and that among their hands to collect without counting the heaps of gold and silver that were poured these was to arise a little horn before whom three would be plucked up, the on the altar of St. Paul. Every country had its patron saint or god protector – St. interpretation of which is given in the 24th and 25th verses of that chapter. We then George for England, St. Andrew for Scotland, St. Patrick for Ireland, St. Denis for identify the little horn with the Papacy. No one can doubt that the king here described France, St. James for Spain, St. Mark for Venice, and St. Januarius for Naples, who by Daniel is the same. And the delineation of the whole character of this king ruled over many with power more imperative than a sceptre and became sources of agreeing so perfectly with the history of the Papacy, there can be no question that it great gain to the Papacy in church plate, church lands, and Peters' pence. 40. – “And at the time of the end shall the king of the south push at him: was irretrievably decided in a day. With myriads of Turkish horse, the king of the and the king of the north shall come against him like a whirlwind, with chariots and north swept over them like a whirlwind. From the shores of the Bosphorus and the with horsemen, and with many ships; and he shall enter into the countries, and shall mountains of Armenia to the border of Palestine, he was without a rival and without overflow and pass over.” 41. – “He shall enter also into the glorious land, and many a foe. “But the most interesting conquest of the Seljukian Turks,” says Gibbon, shall be overthrown: but these shall escape out of his hand, even Moab, and the “was that of Jerusalem, which soon became the theatre of nations.” That was the chief of the children of Ammon.” 42. – “He shall stretch forth his hand also upon signal for the Crusades. The Roman pontiff who did according to his will and who the countries; and the land of Egypt shall not escape.” 43. – “But he shall have magnified himself above all, issued his commands, and Europe obeyed. Millions, power over the treasures of gold and silver, and over all the precious things of headed by kings and princes, flocked to Judea in crusades, for two centuries, the Egypt: and the Libyans and the Ethiopians shall be at his steps.” 44. – “But tidings history of which is summed up in the prophetical words “many shall be out of the east and out of the north shall trouble him: therefore he shall go forth overthrown.” The Turks finally kept the conquest they had won. But while all Syria with great fury to destroy, and utterly to make away many.” 45. – “And he shall became their own, Edom, Moab, and the chief of the children of Ammon continued plant the tabernacles of his palace between the seas in the glorious holy mountain; to exist in a state of complete independence, and the lordly Porte was obliged to yet he shall come to his end, and none shall help him.” The form Mahometanism make a stipulation with them, generation after generation, for a free passage assumed, and the energies it displayed as a rod in the hand of God against apostate through their country. Under the race of Othman, which replaced that of Seljuk, the Christendom under the reign of the Papacy, are here described, with all the Turkish career of conquest was renewed, and stretched from the Caspian to the simplicity and truth of actual history. In the time of the end, when the Mediterranean, from the Persian Gulf to the Adriatic. The throne of the Caesars was subverted for ever: The seat of the Turkish power was finally fixed in 114 PROPHETICAL SKETCHES. 113 A NATION'S RIGHT TO WORSHIP GOD. Pope had been constituted universal bishop and idolatry prevailed in the church, the chosen city of Constantine, and the cross was supplanted by the crescent in the Mahometanism arose. The caliphs of the Saracens and the sultans of the Turks capital of the eastern empire. Though the last to yield, the land of Egypt did not sustained the characters and occupied the places of the kings of the north and of the escape. All the treasures of the Soldan of Egypt became the property of the Grand south, which, as denoting the successive sovereigns of Syria and Egypt, had Seignior. Ethiopia and Libya without delay entered into subjection or confederation necessarily passed away when these kingdoms were broken. The Saracenic power with the Turk, and thus were literally at his steps. arose in the south and mastered Egypt the original kingdom of the king of the south, So far, the actual history of the Turkish empire presents a striking agreement dispossessing the Romans, and long retaining possession of it. The Turkish power with the prophetic delineation of the last great power described as possessing Judea arose in the north and held Syria, the original kingdom of the king of the north, as previous to the final restoration of the Jews. The last two verses of the prophecy a province of its empire. And these two powers fill up the blank which would are not yet fulfilled. But the fall and extinction of the Turkish power are told as otherwise have been left in eastern history during the twelve hundred years of plainly as its rise and extent. “Tidings out of the east and out of the north shall unchanged Papal supremacy in western history. trouble him: therefore he shall go forth with great fury to destroy and utterly to The king of the south or the Saracenic power “pushed” at the pontiff or the make away many. And he shall plant the tabernacles of his palace between the seas wilful king. Fixing their royal residence at Baghdad, the caliphs of the Saracens in the glorious holy mountain; yet he shall come to his end, and none shall help conquered many provinces of the Roman empire. A prophetic detail of the nature him.” J. B. of their warfare, and the extent of their conquests, was given to the apostle John to ═════════════ unfold under the title of the first woe in the Book of Revelation. Between the years 612 and 762, or 150 years, they overran and subdued with terrible, depredations A NATION'S RIGHT TO WORSHIP GOD. * Syria, Persia, India, Egypt, and Spain. During a similarly long period they ––––––––– “From these truths it follows of necessity, that nations, as such, have a moral character, and continued, by unremitting attacks, grievously to afflict the idolatrous church of are clothed with a moral responsibility of their own. In other words, nations, in distinction from the which the Pope was the head. Their constant incursions into the Roman territory individuals of which they are composed, have relations and duties to the God of nations and Supreme were an unceasing torment throughout the empire. But they did not overflow, and Ruler of the world, no less than individuals themselves. And it is evident of itself that these duties, pass over, and fix the seat of their empire in Europe. That was reserved for another and this moral responsibility, if they exist at all, cannot be conceived of as requiring anything less and succeeding power. than some national acknowledgment of themselves. For as our individual responsibility requires recognition and acknowledgment from each individual by his own act, so the valid acknowledgment The king of the north, or Turkish power, came like a whirlwind and of national responsibility must be the act of the nation. In other words, our nat-ional responsibility suddenly assaulted the Roman empire. The fate of the Asiatic provinces of Rome requires, and cannot be conceived of as being satisfied without some national acknowledgment of the being, providence, and government of God, in those acts which are the most solemn and impunity. As the individual, and the family, so the nation that neglects this, must bring upon itself significant, the highest, not to say the only acts of the nation itself the acts of government. But moral His sovereign displeasure, and a grievous punishment. And since all our national institutions and responsibility, implies moral freedom. Whatever a nation is morally obliged to do, that, as a nation, blessings, yea, our civilisation itself, are the fruits of Protestant Christianity, in the name of the it is of right free to do. Consequently, it is an inalienable right of nat-ions to acknowledge the being people, in the name of the truth, in the name of God, we have the right, and we are morally bound, and government of God, to worship, honour, and obey Him, in their national and governmental acts. to recognise and honour, in our national acts, the source from which, and the channel through which, Such is the idea of national unity, liberty, and responsibility. they have been derived to us. For it is contrary to the constitution and order of nature, it is evidence In applying this general principle to our own case, we may assume what surely does not of a base mind, and can never come to good, when the child, for any reason, or to gain any object, need proof, that, in our moral and religious character, we are not a heathen, nor a Mohammedan, nor refuses to own its parentage. And we are bound to vindicate this right at all hazards. To yield it up, an infidel, but a Christian nation. For the emigrants from the Old World, in whom our national is to renounce our national parentage, birthright, and character; it is to dishonour our national existence was first constituted, were, as a body, eminently religious and Christian people. It was religion, and the God of our fathers; yea, it is to betray ourselves, blindfold and manacled, as our chiefly a religious and Christian movement which brought them to this continent. Driven from their children will find to their sorrow, in the very citadel of our religious liberties. country and wealth, from their kindred, homes, and churches, they brought with hardly anything but But does not all this imply some form of Erastianism, or at least some modified union of their religion. They sought and found in these western wilds a refuge for their persecuted faith, where Church and State, which American institutions have repudiated bodily? We answer, that it implies they might worship God in freedom, and freely educate their children in the saving truths of the nothing of the kind. For Erastianism makes the Church the creature of the State, which is gospel. And they were not only the founders of our nation, but also of the national character. Even abomination in the sight of God and man. The union of Church and State, in any right acceptation so far as mere numbers can have any bearing on such a question as this, it is safe to say, that a vast of the words, either gives the State some sort of control over the Church, and makes the Church preponderance of our population has always been on the side of Christianity. The great mass of our to some extent dependent upon the State, as in England; or reverses the relation, and gives the people have always been, and still are, at least speculative believers, carrying ––––––––––––––– Church some control over the State, making the State, in some degree dependent upon the Church, –––––––––––––––––––––––––––––––––––––––––––––––––––––– according to the Papist theory. Both of these ideas we cordially repudiate, not only 116 * From the Princeton Review. October 1859. Coburg, Canada West: Published by Henry Allan, 1860. A NATION'S RIGHT TO WORSHIP GOD. A NATION'S RIGHT TO WORSHIP GOD. 115 for ourselves, but also in the name of every branch of the Protestant Church in this country. We do with them into all their new settlements, as a sacred palladum, or rather as the ark of their nat- not believe there are any Protestants among us who can tolerate either of them. The doctrine here ional covenant and safety, the Word of God, the preaching of the gospel, and the Christian Church. advocated is, that as the different branches of our national government – the executive, legislative, Here we would gladly arrest this argument, without any discrimination among all those who and judicial – are co-ordinate, each supreme within its own sphere and independent of the others, call themselves Christians. But the plain truth of the case carries us further. For our national but alike responsible directly to the people: so the Church and the State are co-ordinate institutions, character is no less Protestant than it is Christian. Our civil and religious liberty, all our free totally independent of each other, each, in its own sphere, supreme with respect to the other, but institutions, even our civilisation itself, are, as we have seen, an outbirth and growth of Protestant both alike of divine appointment, having one and the same head and fountain of all their pow-ers, Christianity. We are eminently a Protestant nation. Nor is this truth even limited by the fact that which is God. Whence both alike are bound to acknowledge, worship, and obey Him. It is as great a Romanism is found among us. For this is nothing properly American. It is an exotic, a purely foreign solecism for the State to neglect this, as it would be for the Church. Many seem to think that the growth, not yet assimilated or Americanised. The members of that communion, in a vast proportion, complete separation of Church and State implies that the State, as such, has no duties to God, and are foreign born. Its head, whom both priest and people are sworn to obey in all things, both temporal no religious character. As logically it could be inferred from the family's independence of the and spiritual, as lord paramount, with full power to absolve them from their allegiance to the Church, that the family has no religious character, and no duties to God. The family, the Church, governments under which they live – a power which he has actually exercised again and again – is and the State, these are all co-ordinate institutions, severally independent of each other, yet all alike a foreign prince. Whilst they remain subjects to him, they cannot enter into our American and having one and the same head, which they are equally bound in solemn form to acknowledge, Protestant nationality. As they become Americanised they cease to be Romanists. And this is a worship, and obey. When the State, for any reason, declines to do this, it falls into a gross anomaly, process which is continually going on. For incredible numbers of their children, in spite of the and exemplifies that which is described in the Second Psalm: – 'Why do the nations rage, and the perfection of their organisation, and of all they can do to prevent it, cease to be Papists. They can peoples imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel no more escape from the all transforming influence of our American institutions, the enormous together, against Jehovah, and against His anointed, saying, Let us break their bands asunder, and assimilating power of our Protestant nationality, than from the effects of the American atmosphere cast away their cords from us. He that sitteth in the heavens shall laugh; Jehovah shall have them in and climate. Accordingly, as we learn from the statistics of the Propaganda, the Papists who have derision.' emigrated to this country have lost thereby full one-half of their numbers; that is to say, they would But even if this doctrine of Church and State could be refuted, we ought not to forget that have been twice as numerous as they now are, if all the emigrants, with their children, had remained there are two extremes to this question, no less than to every other, both of which are equally in their own communion. But inasmuch as they are now grafted into the stock of a Protestant removed from the only practical truth. For one of these extremes King Charles lost his throne and nationality, the life which nourishes them, and circulates in all their veins and thoughts, is a his head; and we lose what is dearer than life, our national religious liberty, while we rush to the Protestant life, which insures that they shall cease to be Romanists in becoming Americans. other. In medio tutissimus ibis: the golden mean is ever the path of safety. If, then, we are indeed a Christian and a Protestant nation, in the name of the people, in the All that for which we here contend, requires but the least possible change in the words of name of the truth, in the name of God, we have a right to say so in our Constitutions and laws, in our Constitutions; which, moreover, would express nothing but an obvious truth: 'We, avowing our national and governmental acts. It is the chief element in our national religious liberty, that we ourselves to be a Christian and a Protestant nation, do ordain and establish this Constitution.' That should be allowed, and we are bound by the most solemn of all moral obligations, to acknowledge, change would leave all denominations calling themselves Protestant Christians, whatever liberty worship, and obey our God, not only as individuals, but also as a free Christian and Protestant nation. they now enjoy, to follow their natural developments, and to exert all the influence of which they For no moral creature of God, no creature which is subject to His moral government, such as we are now capable; it would implicate no question between them severally; and it would give them all have seen a nation is, can refuse or decline to honour its Creator by public and solemn worship, with a great advantage in prosecuting that glorious work in which they are all co-labourers with the fathers of the Reformation, and of all civil and religious liberty. That Constitutional change would open its of the Christian religion. We are a Christian nation. As such, we are one, free, and responsible to true channel to the current of our national life and history, and allow it to flow with perfect freedom God. You dwell among us. Whatsoever rights, liberties, and blessings you can enjoy in consistency in its natural course. And it would give us the Constitutional right to worship the God of our fathers, with this our Christian character as a nation, are freely yours. We will defend them with our blood, in our legislative bodies, army and navy; to require an oath in the name of God in our courts of as promptly for you as for ourselves. But you demand in the name of religious freedom, as a right justice, and of our officers elect; to observe, as a nation, and to protect by law, our Christian Sabbath; of your consciences, not only that we banish the Word and the worship of God from our public to punish blasphemy, adultery, and polygamy, and to protect the unity of marriage, to inflict the schools, but also from our legislative bodies, army and navy, that we abolish all legal protection death penalty for murder; and to make the Word of God the matter of instruction, and the principle of our Sabbath and of marriage; that we expunge all acknowledgment of our Christian nationality of education, in our all moulding public school system. and even the name of our God, from the sacred roll of our Constitutions and laws; and that we Whatever in the idea of individual religious liberty is inconsistent with such an avowal of thus repudiate the source from which, and the channel through which, we have all derived all our the Christian character of our nationality, and inconsistent with these its immediate logical results, national institutions and blessings. This as you are well aware, would soon bring us to your is to be regarded as an extreme and baleful consequence of the principle from which it flows. Not ground, and make of us an infidel nation. Now, if this be the liberty of conscience, which only long ago a California judge – and we happen to know this to be a fact – undertook to elicit the truth will content you, it is time you were given to understand, that we also have a conscience, which from a Chinaman by swearing him on a cock's head, instead of the Bible. The foolish magistrate had binds us by the most sacred of all obligations, to worship our God in our most solemn and been instructed by some wag that this was the idolatrous sanction to witness-bearing among the significant national acts, and to educate our children in our Christian faith. We will defend and Chinese, although the whole procedure must have been as incomprehensible and absurd to the maintain our sovereign right to do this against the world in arms. Beware how you touch it. You witness as it was to the spectators. But the idea of the court was that the government having no cannot be gratified in this thing. Set your hearts at rest. And if you cannot rest, go form a nation religious character or preference or its own, could easily accommodate itself to those of the and a state where you can find a place, and see if infidelity will do for you what the Christian individual, whatever they might be a perfectly sound inference from the principle, Upon the same religion has done for us. ground the Mormon denies our authority to punish him for his loathsome polygamy, and insists up- Such answer the great palpitating heart of our nation already feels to be most just and A NATION'S RIGHT TO WORSHIP GOD. 117 118 SCOTLAND TO SUBMIT TO ROME'S AGGRESSION. on his constitutional right to sit in our legislative bodies, and to fill our highest judicial and right; it needs only to be interpreted and justified to the intellect of the people. Even now it begins military offices, in the very eye of the nation, with all his harem around him. Upon the same to make itself heard in no uncertain sounds. We hear it in the popular determination expressed ground the Papist denies our right to the reading of the Bible, to religious instruction and worship, from time to time, as of late in Boston, and later still in the city of New York itself, that no quack in our public schools; and the Jew, our right to observe as a nation, and to protect by law our theories of government shall be permitted to drive the word and worship of God from our public Christian Sabbath. Upon the same ground, and with equal reason, the infidels, of every name, schools; and it speaks in that mighty reaction which has taken place all over this country, in the deny our right to require an oath by the name of God, in our courts of justice, and of our officers last fifteen years, in favour of religious education. We hear it in the throes of our great cities, elect; our right to the appointment of chaplains in our legislative bodies, army and navy; and our whose governments are clutched and held by obscene harpies, that eat up the property of the right to worship or acknowledge the God of our fathers in any of our governmental or national citizen, whilst they afford no protection to life. We hear it in the muttering of national perplexity acts. If we yield to this brazen cry of a very few in every thousand of our Christian population, over corruption in political life, which is already prodigious. Inarticulate as yet, but full of a vast we accept all those evil results to religion, morals, education, politics, and liberty itself, from meaning, like the thunderous tramp of armed squadrons, like the groundswell of the ocean, or the which we now suffer, and which unchecked are certain, in the end, to overthrow all our free heavings of the earthquake – it is the indignation of a mighty people, awaking to the conviction institutions, and even our national existence. If we admit these extreme consequences of the idea that they have been deceived by political quackery, into the surrender of the most precious rights of individual religious liberty, we give the death-blow to national unity, liberty, and of a free, Christian, and Protestant nation. responsibility. Yea, the first principles of national existence itself are subverted. The immediate practical duty, which devolves from this great principle of national unity, The doctrine for which we here contend, will give an answer to these brazen demands. liberty, and responsibility, upon all good men and true patriots is plain. In whatever situation of Children of the Papacy, do we not know you, in all your historical antecedents, as the sworn life they may be – in the workshop, on the farm, in the counting house, on the mart, in the walks enemies of both civil and religious liberty? When did you ever concede, where you had the power of literature, science, and art, in the professor's chair, in the pulpit, at the bar, on the bench, in to withhold, either the one or the other? Who can number the martyrs of both you have slain? our state and national councils, as members of Conventions to form and revise Constitutions, in Having fled from your own countries, where, ground to the earth by the despotism of your priests our highest executive and military offices, and in all the places of trust and influence in this land and princes, you had neither liberty nor bread, nor hope, you have taken refuge in the protecting – it is their duty to cherish the principle in their hearts, and to advocate such constitutional reforms and fostering bosom of a free Protestant nation. We have received you to liberty, plenty, and a as may be necessary to realise it in our national life. new life, the fruits to us of two centuries of a Christian and Protestant education in all our The motives to faithfulness and energy in the fulfilment of this sovereign obligation, are institutions or learning. And now you demand, in the name of religious freedom, as a right of your all constraining. It opens the path of honour to the greatest abilities. For the time is not far distant, consciences, that we banish the word and the worship of God from all our public schools, which as we are persuaded, when some capable man, putting himself at the head of a movement which as you yourselves avow, through your highest authorities, must inevitably result in making us a is already making itself felt, to vindicate our national religious liberty our inalienable right to nation of infidels. If this, indeed, is the freedom of conscience which only will content you, once worship God as a nation, will become the most popular candidate for the presidential chair. A for all you cannot be gratified. Set your hearts at rest. And if without this you cannot be contented, Christian and Protestant people, whose patience has become exhausted by intolerable political return to your own nationalities, to the Italian priest who is your temporal prince, and ask him for corruption, and indignant at the demoralisation of its educational interests, will stand by him. rights and liberties, and see what he will give you. Raising his voice in behalf of a nation's right to worship God, his words will speak into clear Enemies of Christianity, by whatsoever name – Jew, Pagan, Mormon, Mohammedan, or consciousness their own struggling thoughts; and they will hasten to crown him with their highest infidel – you are called, we do not receive our free institutions, nor any of the priceless blessings honours. But if this motive were wanting the worldliness and mockery of the age have not been which distinguish us above all other nations, from you, but from our God, and through the channel able to quench the sacred flame of patriotism in the national heart. For this is the true Promethean fire which cannot be extinguished, whilst an honest and brave man, or a virtuous woman, continues or covertly, to creep in, and the devout and patriotic Covenanters resisted its tyranny to exist. My fatherland, let me honour thee with my life; my mother country I will defend thee with their blood, not counting their lives dear unto them, that they might finish their with my blood – there is no true heart which does not thrill with the power of this great mystery. And the Christian religion, the Protestant Church, which has made us what we are for good – by course with joy; dying for Christ's crown and covenant, and leaving a heritage of this faith we live; for this faith we are ready to die. It is more to every one of us than husband or liberty which we enjoy, and think all too little of, till this day. wife, father or mother, than kindred, home, or country. We will not betray our religion. In the But the Popish leanings of our Stuart kings soon culminated in the open strength of these all powerful motives, we will defend and maintain, on all occasions, against all joining of the Church of Rome by James VII., when by a providential concurrence of opponents, our inalienable right to avow ourselves, in our Constitution and laws, in our national events, there landed at Torbay, on 5th November, 1688, William III., of “glorious, and governmental acts, a free, Christian, and Protestant nation. And the ages to come will bless us, the preservers, as we now bless the authors, of all civil and religious liberty.” pious, and immortal memory.” This memorable Revolution, by God's good ═════════════ providence being successful, the Settlement was made, under which we enjoy our IS SCOTLAND TO SUBMIT TO ROME'S AGGRESSION? Constitutional liberty now, although there were some things wanting even in this –––––––––– which have been the cause of trouble. By MR. R. J. NIVEN. Our Constitution, then, was Protestant; we had our Bill of Rights, our We live in a restless and unsettled age, and perhaps in nothing is the Protestant Sovereign, and our Protestant Parliament. Rome, however, was scheming restlessness so great as in matters of religion. Before the Reformation there were and devising all the time, never giving up the hope of once more ruling over all. Perhaps spiritual bondage, and ignorance, and putrescence, broken at rare intervals by a few ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– noble men IS SCOTLAND TO SUBMIT TO ROME'S AGGRESSION. * By Rev. J. A. WYLLIE, L.L.D. Cassell, Petter & Galpin. 119 120 IS SCOTLAND TO SUBMIT TO ROME'S AGGRESSION. here and there, struggling into light and liberty, most of them only to be driven to the the first great national blunder, nay, crime, in regard to this, was the establishment stake by the relentless persecution of Rome. Claude of Turin, Savonarola at Flo- of Popery in Canada in 1763, and more specially by the Act 14, Geo. III., c. 83, of rence, John Huss, and Jerome of Prague; John Wickliffe in England; Patrick Hamil- 1774, – the bitter fruit of which is, that in that thriving colony at this very hour, the ton and George Wishart in Scotland, with others of lesser note. assumption of the Romish bishops is well nigh intolerable. But Tetzel and his Indulgences carried Rome's pious swindling too far even Now, what requires our attention at present is this: Our Constitution is for that age. Luther was awake, and Zuingle, and Calvin, and Knox, and the English Protestant, the major part of our population is Protestant, our national institutions are Reformers; the darkness was past, and the true Light shone. The history of this Protestant – and, perhaps, the most careless of us wishes them to remain so. But what wonderful movement, in the various countries of Europe, fills volumes – a recent of the enemy? Rome is semper cadem et ubique, and is much more to be dreaded today “History of Protestantism,” * giving a most graphic and powerful description of the than in former times. Her Ultramontanism, her magnificent organization, her whole. What we have to do with now, however, is our own beloved Scotland, to infallibility, her determination (as Manning has said) “to subjugate and subdue, to which God gave, in 1560, a grander and fuller deliverance from the despotism and conquer and rule this imperial race,” shows that she means these things to take end. superstition of Rome than He ever gave to any land. We know how far we advanced Manning writes again: – “England is the head of Protestanism, the centre of its then, and in a few years following; but how far have we progressed since? Not so far movements, and the stronghold of its powers. Weakened in England, it is paralyzed as some people are carelessly willing to believe; nor, indeed, have we always been everywhere; conquered in England, it is conquered throughout the world; once going forward at all. The sun has, we fear, and that without any miracle, gone overthrown here, all is but a warfare of detail. All the roads of the whole world meet backward on the sundial of Scotland. in one point, and this point reached, the whole world lies open to the Church's will.” * The Scottish Reformers saw so clearly the utterly corrupt and wicked Does not this show all too plainly that the Church of Rome means to overturn the character of the whole Romish system, that they swept it out root and branch. Its Reformation, to crush out Protestantism, to extinguish our liberties, and to make Britain Mass, its images, its incense, its priesthood, its bishops, its monks and nuns, its as Spain. Will she succeed? God knows. But let us remember that God works by the crosses, its altars, all were purged out like an unclean thing, and the Reformers took use of means, and that nations are, and must be, punished in this world, for their the religion which they established in its place – not from Rome, nor even from national sin. A reference to history shows, in a most remarkable manner, that under Geneva – but from the pure Word of God. Popish reigns, and under governments which have favoured Popery, there has been The state of feeling at the time is well explained by the notable expression of national decadence; and, when a change has been made to thorough Protestanism – as John Knox, that he feared more the saying of one Mass than the landing of ten from Mary in England to Elizabeth; from Charles 1. to Cromwell; from James II. to thousand armed men on the shores. Popery, however, although showing its old William Ill., – national prosperity was the immediate result. character in its Spanish Armada, and its Gunpowder Plot, was allowed again, openly The history and present condition of Popish and Protestant nations show, that under Popery national prosperity is impossible. Or, as Lord Macaulay has put it, insufficient to bind them. But, in 1868, the Oath's Bill was passed, altering that oath “Throughout Christendom, whatever advance has been made in knowledge, in very materially, and making it still easier for the Papist M.P. to by like Lord Denbigh, wealth, and in the arts of life, has been made in spite of her (the Church of Rome), “An Englishman if you like, but a Catholic first.” and has everywhere been in inverse proportion to her power. The loveliest prov-inces Moreover, that Act of 1829 expels the Jesuits, and makes monasteries illegal. in Europe have, under her rule, been sunk in poverty, in political servitude, and in No Jesuit is allowed to visit the country, except to visit his friends, then only for three intellectual torpor; while Protestant countries, once proverbial for sterility and months at a time, and to report himself to the Home Secretary. This has, however, all barbarism, have been turned, by skill and industry, into gardens, and can boast of a been a dead letter. Jesuits, open and disguised, are not scarce in the country, and monks long list of heroes, statesmen, philosophers, and poets.” We have a notable example and monasteries are abundant. At this time there are in England 118 religious houses in our own day: Spain, with a Queen enjoying the Pope's blessing, remains degraded; of men, and 297 religious houses of women. In Scotland there are 11 of the former, and Italy, with a King cursed by the Pope, enters Rome in triumph. Have we, as a nation, 21 of the latter, the immense proportion of these having been set up since the Papal acted upon this knowledge and experience? We shall see. The Church of Rome asked aggression of 1850. Fort Augustus, in the Highlands, has just been handed over to the that her members should be admitted into the British Parliament, disturbed the whole Benedictines for a monastery, where, the other day, the people met to adore a bit of the of Ireland with a view to get this done, and was refused. Why? Because our statesmen Cross of St. Andrew. (Sic.) knew that, being admitted, she must and would use her position –––––––––––––––––––– ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– –––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– * Tablet, 9th October, 1864. *Sermon preached before Dr. Wiseman, 9th August, 1859. 122 DR. BOYD DEFYING THE ALMIGHTY WITH A BOX OF WHISTLES. 1S SCOTLAND TO SUBMIT TO ROMES AGGRESSION. 121 How far are we to go? Not much more than fifty years ago, scarce any to destroy the religion and liberty of Britain; nay, that the Pope, by this means, should Protestant in the land would have admitted the possibility of Papists being in the British sit in Parliament by deputy, and have his behests carried out to our hurt. The memoir Parliament; but they are there, and were last year able to obstruct its progress, so that of Sir Robert Peel on this subject shows, that both the Duke of Wellington and he were on one occasion the House sat for twenty-six hours to get the better of them. But when opposed to the measure, and that they were afraid to pass it – so much afraid, that they were admitted people said, “It is only a measure of justice, and it can do no harm; Romish bishops were examined on oath, as to certain Bulls which, if in force, should they will be content now.” Will they? “Well, the Pope, at all events, cannot get his hand be inimical to our well being. In this examination these men declared, yea swore that in,” they would say; “there is no Canon law, he will never dare to appoint bishops in the Pope was not infallible, that he did not claim to have the right to depose kings and England.” But this is just what he has done, and we have submitted. Again, “though to absolve subjects from their allegiance, and that the Bull, “In Coena Domini” with England has a Popish Hierarchy, such a thing will never be attempted in Scotland – in others on which they were questioned, was not in force. After this evidence, the Act the land of Knox – with its Bibles, and its Sabbaths, and its well instructed people; and, 10, Geo. IV., cap. 7, of 1829, usually called “The Emancipation Act,” was passed, and if it is, the country will be in such a flame that it will be found impossible.” So, many Papists were admitted to the British Parliament. The memoir, how-ever, clearly shows people would have said long ago; but what do we see? A Popish Hierarchy for Scotland that Sir Robert Peel and the Duke passed this Act, not because they believed it was is now threatened, and the people are giving no heed to the matter. Some of our right, but because they considered it a political necessity. Alas! for political newspapers have written as if it were a desirable thing, and those who ought to have expediency. It may seem hard to those who do not understand, to accuse these Romish known better have said, “Well, what matters it? let them have a Hierarchy if they will.” bishops of wilful and deliberate perjury; but, then, did not the Council of Constance Alas! alas! for their ignorance and their unpatriotic carelessness. decree that no faith is to be kept with heretics? Will it be believed that these very Bulls Where is it to stop? They allow the Hierarchy; will they allow religious were in three years after published in Ireland as an eighth book of Dens' Moral processions in the streets? And if it is demanded that all men should uncover when the Theology; that the infallibility of the Pope has been proclaimed, and made an article of Host passes, will they agree to that too? If we are to give up one thing after another in faith; and that no jot is withdrawn of the claim to lord it over kings? Dr. Manning, on this way, where are we to stop, and what is to be the end of it? Any one may see, that behalf of the Pope, says, “I acknowledge no civil power; I am the subject of no prince; if we allow all that Rome asks, we shall have her for our mistress before long, and not and I claim more than this – I claim to be the supreme judge and director of the the most radical Protestant has any intention of this. Well, let us ask again: How far are consciences of men – of the peasant that tills the fields, and of the prince that sits upon we to go with these concessions, and where are we to stop? Religious equality – a thing the throne; of the household that live in the shade of privacy, and the legislator that absurd in itself – Rome does not want, except as a stepping stone to what she has makes laws for kingdoms. I am the sole last supreme judge of what is right and wrong.” steadily in view all the time – viz., supremacy. Who is so foolish as to believe that Note, however, further, that by the Act of 1829, Papists were admitted to Rome will be content with anything short of supremacy? Is not she the only true Parliament on certain conditions, and swearing a certain oath, which was all too Church, out of which there is no salvation? Does she not hold that her Pope is the vicar of Christ, and infallible; that at the Reformation she was unjustly deprived of her builder wrote to the proprietor, intimating the fact, and hoping to receive payment of the price. power, and that she is determined again “to subjugate and subdue this imperial race.” Therefore the proprietor returned to Scotland, and, on inspecting the mansion was well pleased with it all, except the conservatory, which he did not want, and refused to pay the price of the mansion God alone can say whether he will be able to carry out her dreadful threat; but if we until the conservatory was removed, and the mansion made exactly as shown by the specification. are not to be destroyed, we must work and pray; we must not be afraid to play the man This greatly annoyed the builder who did all he could to convince the proprietor that the very for our people and for the cities of our God. – From Advocate of April, 1878. handsome conservatory was a very great improvement to the appearance of the mansion. The ═════════════ proprietor replied that that might be all true in the eyes of others, but to him the conservatory was DR. BOYD, OF ST. ANDREW'S, DEFYING THE ALMIGHTY WITH A an offence, because it spoiled the main object for which he had got the mansion built on that eminence, namely, that while sitting at his dining room fire, he might see through the windows all BOX OF WHISTLES. the fine landscape of the strath below, whereas the conservatory prevented him from doing so, and –––––––––– therefore it must be removed. Hence the builder, to his great disappointment, found when too late REV. DR. BOYD, – that that wherewith he intended to please the proprietor had instead become a cause of offence. SIR, – According to the newspapers of the 29th ultimo, at Brechin Cathedral, on the Lord's Now for the explanation of the Parable. God has in His Word given us very explicit day previous, the first occasion of a new box of whistles being used there, you are reported to have injunctions as to how He should be worshipped. Jesus said, “The hour cometh, and now is, when the said, “they had reason to rejoice in the dying out of unreasonable bigotries, perished now from the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship minds of all cultured men and women, which too long deprived the national church of the great Him. God is a spirit, and they that worship Him, must worship Him in spirit and in truth.” (John 4: privilege and help in its public praise of this hallowed instrument of glorious sound.” Now, Sir, I am 23, 24). This passage points to the fact, elsewhere made known in the New Testament, that God one requires us to avoid worshipping Him by sensual means or by any means that He has not app- 124

DR. BOYD DEFYING THE ALMIGHTY WITH A BOX OF WHISTLES. 123 DR. BOYD DEFYING THE ALMIGHTY WITH A BOX OF WHISTLES. of the parties you have libelled by the foregoing statement, for I received a University education, pointed, of which the following texts are proofs. By Hebrews 13: 15, it is distinctly specified that and have spent most of my life in applying and studying the applied sciences; and as I hold the we are to praise God with the “fruit of the lips,” that is with the human voice, but some men are not Scriptural views opposed to your so published opinion upon the box of whistles and its traducers, it content to follow this specification of God's way to praise Him, and assert that as God permitted is manifest that I am one of the parties libelled by you, and am therefore fully entitled to demand an instrumental music in Old Testament times, they think to please Him by praising Him with answer to this. Herewith I send you a one paged leaflet of printed matter, being “A Parable about instrumental music in New Testament times, and herein they are following in the footsteps of the Praise “ which I wrote a short time ago, for the purpose of bringing out more powerfully the Scripture builder, who thought to please the proprietor by constructing a conservatory that was not in the truth on this subject. proprietor's specification; for we find by Col. 2: 23, that all attempts to worship God by any means In what you did and said about the box of whistles in Brechin Cathedral on the Lord's day, not appointed in the New Testament, are denounced as “will worship,” and are an offence to God, the 28th ultimo, I charge you with having acted the part of “the blind leading the blind,” because and hence instrumental music, when used to praise God, is manifestly offensive to Him, because it you in reality lifted up your voice against the Almighty, while you were pretending to lead is not in God's specification of the way men are to praise Him in New Testament times. These men's worshippers to Him. I charge you in the sight of God with having impiously set at defiance and eyes have not been opened to see that God's distinct specification instructing us to praise Him by rebelled against His specification of what praise to Him should be in New Testament times. the human lips is expressly given to inculcate the difference between the worship of God as a spirit I write this letter for publication, and reserve the right to publish any reply you may send in New Testament times in contradistinction to the sensual mode of worshipping Him by to it, or any correspondence that flows from it. – Yours faithfully, instrumental music in Old Testament times; and hence they do not see that their attempt to please United Kingdom Anti-Papal League Office, JAMES JOHNSTONE. God by praising Him with instrumental music is a very great offence to Him. As the builder did not Edinburgh, May 2nd, 1878. see till too late, that his conservatory contradicted the object for which the proprietor got the mansion ––––––––––––––– built on the eminence, so these men do not now see that their instrumental music contradicts the A PARABLE ABOUT PRAISE. purpose for which God gave the specification that men should praise Him “with their lips.” Written for an Audience in Bournemouth. On the reading of the foregoing, many remarks were made by the audience. One lady A proprietor of a large estate in one of the finest districts in Scotland, determined on exclaimed, with much warmth, “You are very hard upon us. Do you intend to compel us to leave the building a mansion on an eminence from which he would have an extensive view of his property. Church we have all been brought up in?” “No, Ma'am, I merely lay before you what God's Word teaches He therefore employed an architect to prepare plans, and a specification of the intended mansion. on this subject, and leave the matter with your own consciences.” A gentlemen insisted that it was quite Thereafter a builder was found who undertook to execute the work for a sum agreed upon. Having wrong to assert that the use of instrumental music in praising God was “will worship,” and demanded made these arrangements, the proprietor went to the Continent while the mansion was building, that proof that it was. Now it is very evident that God has in the New Testament divided acts of worship he might not see it till finished, so that he might not he tempted to make alterations on the plan done towards Him into two classes. First, such acts of worship as he has commanded. Sec-ond, acts of during the execution of the work. This being the first contract the builder had received from this worship which he has not commanded, and these He has called will worship. Of the latter, He has given wealthy proprietor, he was very desirous of making a good job of it, in the hope of getting further us no list, therefore the onus of proof that instrumental music, when used toward God, is not will business orders. During the erection of the mansion he builder conceived that the architect had made worship lies with those who assert that it is not. If they can find any text in the New Testament which an omission in that he had not put a conservatory in connection with the mansion, and as there was authorizes them to use it, let them produce the text; but if they cannot do so, will worship is the proper a part of the mansion very suitable where such an ornamental convenience might be added, he name of instrumental music, when used in praising God. determined to give both the proprietor and the architect a surprise, by adding at his own expense a Another gentleman spoke in this manner: “God has given us authority in the Old Testament very well constructed conservatory adjoining the mansion. And the architect, and all who saw it, for using instrumental music while praising Him, and I demand you to show me a text in the New admired the conservatory for its highly ornamental appearance. When the mansion was finished the Testament by which God has prohibited its use in the New Testament times. If you cannot produce such a text, I maintain that God is still favorable to instrumental music being used toward Him.” This periodical called The Choir there has just appeared a paragraph on the progress of the organ is an untenable position: If God had said in the New Testament nothing at all about how He was to be movement in Scotland, in which you are represented as “preaching a crusade against the mischievous praised, then men might have gone back to the Old Testament usage: but, seeing that God has given doctrine of the holiness of ugliness,” which means the absence of organs and instrumental music us, in the New Testament, a specification of how He is to be praised; and this specification does not from Presbyterian Churches – a course of procedure which all true Presbyterians must regard as an include, and therefore excludes, instrumental music, it is vain to ask for a more direct prohibition of it attempt to demoralize them; a line of procedure which the late Dean Goode of Ripon has so clearly on the part of God. The man who asks for such rebels against God's specification. proved was one of the ways the Jesuits proceeded, in the reign of Charles I, to undermine –––––––– Protestantism. (See the pamphlet by the Dean, entitled “Rome's Tactics,” published by the Christian DR. BOYD'S REPLY TO THE FOREGOING. Book Society, London.) If I do not receive an answer from you to my letter of the 4th curt, by 7 Abbotsford Crescent, St. Andrew's, Tuesday, the 14th curt., I shall get a very large edition of this correspondence printed, and shall Fife, May 3rd, 1878. distribute it broadcast over Scotland – Yours faithfully, SIR, – I have received your letter. I willingly give you credit for entire sincerity in holding the views you JAMES JOHNSTONE, Gratuitous Hon. Sec. set forth; but how any rational man can hold them I cannot at all understand. – Yours faithfully, A. K. H. United Kingdom Anti-Papal League Office, BOYD. Edinburgh, 10th May, 1878. JAMES JOHNSTONE, ESQ. –––––––– The above letter having been registered in the Post Office, Dr. Boyd must have received it, REV. DR. A. K. H. BOYD, yet no answer has been sent by him, therefore the correspondence is now published. 7 Abbotsford Crescent, St. Andrew's, Fife, SIR, – I am in receipt of yours of yesterday. As we have both been ordained servants of the Lord DR. BOYD DEFYING THE ALMIGHTY WITH A BOX OF WHISTLES. 125 126

Jesus Christ, and therefore by our ordination vows are bound to make God's Word the rule of our FREE PRESBYTERIAN HOME AND FOREIGN MISSIONS. lives, your answer is manifestly a confession that you feel my first communication has taken from under your feet all the support you at one time believed you had from God's Word, in the course you ––––––– are following with regard to instrumental music; and that seeing God's Word has failed you, you The Receipts for 1978 are as follows: – have now descended to the depths of rationalism rather than give up walking in the broad way of JOHN KNOX CHURCH LADIES' ASSOCIATION opposition to God's Word. This being the case, I feel it my duty to make one more effort to arouse FIRST QUARTER. you. I shall therefore descend to argue the point with you on the low level of rationalism. Collected by Miss Gilbrandson │ Collected by Miss Short When you were called to be minister of the parish of St. Andrew's, if you had been £ s. d │Mrs. Dechert 0 10 0 compelled to enter into a written contract with the parishioners to the effect that you would be deprived of all right to your stipend if you did not conduct the worship of God continually according Mrs. P. Anderson 0 5 0 │ '' G. Benny 0 1 0 to His specification, “to offer the sacrifice of praise to God continually that is, the fruit of our lips, '' J. Short 0 3 0 │ '' T. B. Kelly 0 2 6 giving thanks to His name” (Heb. 13: 15), would you now act so irrationally as to defy your '' W. Brown 0 1 6 │ '' Peck 0 1 0 parishioners by adopting instrumental music while conducting worship in St. Andrew's Parish Church, and thus throw away your stipend? When God's specification of praise has been adopted, '' W. Sherriff 0 2 0 │ '' Stark 0 2 6 and made the specification of a contract by men, you would not be so irrational as to set it at defiance Mr. T. Anderson 0 2 6 │ '' Baker 0 2 0 and lose your stipend. Then, why are you so irrational as to defy God's specification, or are you so Mrs. J Stewart 0 10 0 │ '' Quelsh 0 1 0 blind that you don't see that you are defying God? – I am, yours faithfully, JAMES JOHNSTONE. '' Polson 0 1 0 │ '' Stewart 0 2 6 United Kingdom Anti-Papal League Office, '' Perry 0 3 0 │Mr. J. H Perry 0 2 0 Edinburgh, May 4th, 1878. –––––––––– R.T. 0 2 0 │Mrs. Bain 0 2 6 REV. DR. A. K. H. BOYD, J.T. 0 1 0 │ '' Sprigg 0 2 0 7 Abbotsford Crescent, St. Andrew's. Mrs. S. Clark 0 5 0 │ 1 1 0 SIR, – As yet no answer has been received from you to my letter of the 4th curt., which was £2 1 0 │ Collected by Miss McCloud. registered, so that there can be no doubt you received it. Herewith yon have a proof slip, by which Collected by Miss Short │Mrs. Sinclair 0 2 0 you will see that the whole correspondence is in type, up to the present date. I hope that you will obey God's injunction, “Be ye ready always to give an answer to every man that asks you a reason Mrs. Stark 0 2 6 │Jas. Freebairn 1 0 0 of the hope that is in you, with meekness and fear” (l Pet. 3: 15), and answer my letter of the 4th '' Baker 0 2 0 │Mrs. Thomson 0 5 0 curt. But if I do not receive an answer, I shall understand that you have become convinced that it is '' Stewart 0 2 6 │ '' Benny 0 5 3 utterly impossible for you to defend from the Scriptures the use of instrumental music in the worship '' Quelsh 0 1 0 │ 1 12 3 of God. Further, if you persist in silence, you put yourself in an unenviable position. It is the course Miss E. Peck 0 1 0 │ THIRD QUARTER. the Jesuits always take when they have presumed to appear as being guided by God's Word, and are Mrs. Bain 0 2 0 │ Collected by Miss Gilbrandson challenged to defend themselves by it. The gravity of your position is enhanced by the fact that in a '' J. Roberts 0 0 9 │B. Brown 0 1 6 '' G. Benny 0 1 0 │Mrs. W. Sheriff 0 1 0 '' Dechert 0 1 0 │ '' P. Anderson 0 5 0 M. A. McLean 0 2 0 │ D. Matheson 0 2 6 '' G. Short 0 2 0 │ '' J. Short 0 3 0 Mrs. Paterson 0 10 0 │J. Boadle 0 2 6 Mr. R. Y. 0 2 0 │ '' A. Anderson '' McIntyre 0 5 6 │J. Sinclair 0 5 0 0 5 0 2 8 6 │W. Marshall 0 5 2½ '' J. Perry 0 1 6 │ '' J. Stewart 0 10 0 Collected by Mrs. Stockbrdge │Mrs. Dowie 0 2 6 1 0 9 │ '' Polson 0 1 0 B. Head 0 1 0 │A Friend 0 1 0 Collected by Miss McCloud │ '' W. Dale 0 1 0 Mrs. Lewis 0 2 0 │Mrs. Bentley 0 2 6 R.T. 0 0 6 │A Friend 0 2 6 A Friend 0 1 6 │William Dallas 0 2 6 J.T. 0 2 0 │ 1 10 0 Mrs. Lavender 0 1 0 │A. Jarman 0 2 0 Mrs. McCloud 0 2 0 │ E. Winterbottom 0 7 0│Mrs. Smith 0 2 6 '' Benny 0 5 0 │ M.A. Doves 0 3 0 │C.J. Stuart 0 2 6 0 15 9 │ Collected by Miss Short Mrs. Picken 0 2 0 │Mrs. Leman 0 2 6 SECOND QUARTER. │Mrs. R. Bain 0 1 0 '' Henstridge 0 2 0 │ 1 14 8½ Collected by Miss Gilbrandson │ '' Bain 0 2 0 '' Thornton 0 2 0 │ Collected by Miss Robson, Bakers Range Mrs. P. Anderson 0 5 0 │ '' Dechert 0 1 0 '' J. Short 0 3 0 │Miss Peck 0 1 0 E. Jones 0 2 0 │A. J. Robson 0 1 0 '' W. Sheriff 0 1 0 │Mrs. Stark 0 2 6 E. M. O. 0 2 6 │J. Robson 0 1 0 '' A. Anderson 0 5 0 │ '' Stewart 0 2 6 D. Matheson 0 2 0 │J. Robson 0 0 6 '' J. Stewart 0 10 0 │ '' Quelch 0 1 0 Mrs. Eager 0 2 6 │T. B. Johnson 0 1 0 Miss Brown 0 2 0 │ 0 11 6 A. Barber 0 2 0 │A. A. Johnson 0 1 0 '' Budgen 0 2 0 │ Collected by Miss McCloud. R. Jennings 0 2 0 │E. Hamling 0 1 0 1 8 0 │Mrs. Benny 0 5 3 H. L. S. 0 2 6 │A. McKinning 0 2 0 1 17 0 │G. Chapman 0 3 0 HOME AND FOREIGN MISSIONS. 127 Collected by Mrs. Cooke │W. Robertson 0 1 0 FOURTH QUARTER. │Mrs. Bain 0 2 6 M. Cooke 0 5 0 │R. Makon 0 1 0 Collected by Miss Gilbrandson │ '' R. Bain 0 1 0 Mrs. P. Anderson 0 5 0 │Miss Peck 0 1 0 E. Campbell 0 4 0 │P. J. Robson 0 1 0 '' J. Short 0 3 0 │Mrs. A. Stewart 0 2 6 Miss Brown 0 1 6 │Mrs. Baker 0 2 0 128 HOME AND FOREIGN MISSIONS. Mrs. W. Sheriff 0 1 0 │ '' Quelch 0 2 0 '' A. Anderson 0 5 0 │ 0 16 0 Lang & McBold 0 2 0 │ J. M. Bunnett 0 1 0 │ '' J. Stewart 0 10 0 │ Collected by Miss McCloud. 0 17 0 │ Donation from Mrs. A. McAdam │ '' Polson 0 1 0 │Mrs. Bamman 0 2 6 per J. S. 0 10 0 │ 1 6 6 │ '' McCloud 0 2 6 Collected by Miss Short │ '' Benny 0 5 3 Total Subscriptions and Donations during 1878 21 13 5½ Mrs. Stark 0 2 6 │ 0 9 9 '' T. B. Kelly 0 2 6 │ Amount previously collected 33 1 11½ Total 54 15 5 McCHEYNE CHURCH LADIES' ASSOCIATION. Collected by Mrs. G. Barnett £ s. d. │R. Martin 0 2 0 Of this, £20 was sent to Synod of Eastern Australia for the support of an additional Missionary in Dr. Creelman 0 10 0 │Wm. Green 0 2 0 China, in Dec. 1878; and 7s. paid for collecting cards, leaving to the credit of the Fund on Dec. G. Barnett 0 5 0 │John Green 0 1 0 11th, 1878 ...... £34 8 5 Mrs. F. W. Barnett 0 2 6 │Mrs. Sneyd 0 2 0 A. McCulloch 0 1 0 │Miss Wright 0 5 0 C. Bryan 0 5 0 │Mrs. Randall 0 2 0 E. Walter 0 1 0 │ '' Dopking 0 5 0 S. Smith 0 2 6 │ 1 8 0 A. Phillips 0 2 0 │ Collected by Miss Lipsett M. Barnett 0 2 0 │J. Rankin 0 2 6 Covetousness is a vice. It is the extreme of prodigality. The former saves all; the latter spends all. A virtuous use of worldly goods lies between these two extremes. And it is a narrow path – so narrow that one has difficulty in keeping it between this Scylla and that Charybdis. Of the two vices, covetousness and prodi-gality, covetousness is the greater, prodigality the less. Prodigality may be reformed by

poverty: covetousness is incurable, A prodigal benefits others, though he impov- erishes himself; but a miser neither benefits himself, while living, nor any other person. The term “conversation” is used in Scripture to denote the whole life of man. The apostle's meaning, therefore, is, that a Christian's whole life ought to be free from immoderate desires after earthly good. The injunction was originally given to Hebrews converted to the faith of Christ. It has been the characteristic of the Jewish race to be covetous of earthly good – a characteristic which led them to reject a lowly and suffering Christ, and to look for a glorious Messiah – a characteristic which now makes them the purse-holders of

the world. From this characteristic of the nation, the apostle seeks to separate those of the race who had put on Christ. In the commercial age in which we live, the injunction retains all its force and propriety, when addressed to professing Christians. And I desire to press it home on you, my readers, by shewing covetousness in its natural and proper, but most unlovely features. I. Covetousness blinds reason. Writers on morality, tell us of a covetous man, who, by will, left all that he had to himself: of another, who, when dying, felt no ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– concern about the fact, but was extremely disconcerted when he bethought him of the J. S. LEWIS, PRINTER, ADELAIDE. expense of his funeral: of a third, who hung himself with a cord, which cost 130

COVETOUSNESS.

one penny, in order to save the expense of dying under the prescription of a physician. These are extreme examples, though they show how far covetousness will blind a man's reason. I do not adduce them in proof of my proposition. I rest it THE FREE PRESBYTERIAN. on other and more common examples. When a man is made to think of profit when there is nothing but loss, and to imagine that to be economy which is certain ruin, ════════════════════════════════════════════════════ his reason is blinded. Yet how commonly do we find this illustrated in the history VOL. 2. No. 17.] APRIL 1, 1879. [PRICE 6D. of the covetous man. A sordid and niggardly way of living has a tendency to draw ════════════════════════════════════════════════════ upon an individual maladies which will issue in death: an honest and frugal way has a tendency to prevent them. Now, how often do we see a covetous man bringing Covetousness. upon himself these maladies, and laying himself under an unavoid-able necessity to ––––––––––– consume a large part of his wealth in the attempt to recover that health which he Let your conversation be without covetousness. – Heb. 13: 5. has lost by excessive parsimony. Does he not thereby demonstrate that what he thought profit was loss – that what he thought economy was black ruin? Again, COVETOUSNESS is the unlawful enlargement of our desires to have more when a man acts as if he believed that man was made for money, and, not money and more worldly goods, whether we be rich or poor. Inanimate things, such as for man, his reason is blinded, Yet how many covetous individuals bring inevitable worldly goods, often raise emotions, accompanied with desires. When these desires death upon themselves rather than spend anything in the attempt to procure become immoderate, they obtain the name of covetousness. necessary relief. They plead indeed that riches had better be without a possessor, than a possessor without riches. But covetousness blinds them, for money was made settle it at the bar of God, when the question shall be asked of him in a voice of for man, and not man for money. thunder, “Where is thy brother?” IL Covetousness is hurtful to society. Covetousness is hurtful to society, III: Covetousness is incompatible with true Christianity The Scriptures tell inasmuch as it makes a man useless to society. The great idea of society, as God's us of many vices into which holy men of God have fallen, but, so far as I recollect, institution, is expressed in that sentence of the Apostle, “No man liveth unto they give no instance of any man of God falling into the vice of covetousness. Judas, himself.” It was designed that we should be useful in life, and help one another. the amiable young ruler, and Demas evinced their unregenerate state by But the covetous man is like the barren earth, which drinketh in the rain that cometh covetousness. But the prayer of the regenerate has ever been that of David, “Lord, often upon it, and yet beareth only briars and thorns. The covetous man is like the incline my heart unto Thy testimonies, and not to covetousness.” The gospel is the barren tree, which absorbs the moisture and fatness of the soil, but yields no fruit liberality of God, and no man can drink into the spirit of it, without imbibing a certain in return. The covetous man is like the yawning gulf, which receives water from all expansibility of soul, which will operate – I do not say a holy indifference to gain – parts around, but returns no stream. The covetous man is like the grave, which but a magnanimity of religious action which the tiny soul of the covetous can never devours all and restores nothing. His life is despised, and his death is desired. comprehend. Indeed, it perhaps ought to be made a matter of doubt whether a Again, covetousness is hurtful to society, inasmuch as it makes a man pernicious covetous man has a soul, or only a hole to hide money in. The spirit of Christianity to society. He was either a fool or a knave who first asserted, that a private vice is a spirit of love and charity, always beneficent, always ready to prevent the was a public benefit. A covetous man, by subverting a private virtue, subverts necessities of our Christian brethren, kind, and full of compassion, inquiring into the public faith, for public faith rests on private virtue. The Apostle affirms, on the wants of others, and, without asking, seeking means to prevent them. Covetousness, contrary, that “the love of money is the root of all evil.” There is no right so on the other hand, makes a man hard, cruel, pitiless, beyond the reach of complaints inviolable, which a covetous man will not invade – no law so holy which he will and tears, rendering him not only jealous of the prosperity of his neighbour, but even not break in order to gratify his greed of gain, or to clutch fast what he hath attained. making him consider the pittances of the miserable objects of his covetous desires, His passion for money, will, if circumstances permit, overstep all boundaries, break as Ahab did the vineyard of Naboth. Achan, Balsam, Ahab, Gehazi, Ananias and down all barriers, proceed to all encroachments, and carry out the darkest practices Sapphira, may all have been professors of Christianity. But a covetous professor is in order to compass his design. a different thing from a covetous Christian. There are not a few in the Church visible Let me illustrate this by a reference to the opium trade with China. That who are covetous to a proverb. But whether they belong to the Church invisible is trade was forced upon China by the superior military power of Britain, and another matter Indeed, covetousness is the peculiar sin of mere professors. If a man maintained by her merchants in India. Opium spread immorality, imbecility, and would be thought a true Christian, he must not be a drunkard, nor a rake, nor a 132 death COVETOUSNESS. 131 COVETOUSNESS. amongst the teeming ranks of Chinese population. None of it was cultivated on their gambler, nor a liar, nor a blasphemer, nor an injurious person. But he may love the own soil. The Tartar dynasty and the Patriot chiefs alike interdicted it. But British world more than God, for this, being confined to things between God and his own merchants brought it to their shores in shiploads, and British cannon open-ed a way conscience, does not fall under human cognizance: or though it may affect his for its entrance through the feeble lines that guarded the shore. Every law of liberality, yet as the discipline of the New Testament leaves every man to judge of political economy, every principle of Christian charity cried aloud against our his own ability, and to give what he gives, not as it were of necessity, but willingly, letting loose amongst our neighbours that grim angel of death. It was murder done he may live undetected, and with a little management even unsuspected by his for money on a grand scale. The greed of gain alone suggested, commanded, and brethren. Of this, the case of Judas furnishes a notable example. But He that compelled it. commands us to worship Him in the Spirit commands us also to honour Him with Or, to come nearer home. A filthy, bloated, ragged labourer gets a shilling our substance. Let us never then pretend that we have a heart to pray, while we for a stray job. With his ragged sleeve he wipes the perspiration from his reeking have no heart to give; for he that serves Mammon with his estate cannot possibly brow, and walks into the nearest public-house, and calls for drink. The publican serve God with his heart. As in the heathen worship of God, a sacrifice without a knows his customer – knows that body and mind have already been shipwrecked heart was accounted ominous; so in the Christian worship of God, a heart without through strong drink – knows that the man's family is in a state of starvation through a sacrifice is both worthless and impertinent. his drunkenness, yet with one hand he supplies the drink, and with the other sweeps IV. Covetousness is idolatrous. It is not without reason that the Apostle Paul the shilling into his till. His conscience tells him that it is the price of blood, but calls covetousness, idolatry. Idolatry is the most contrary sin to God, because as his covetousness says – “the man is determined to have drink. If I do not give it treason sets up another queen in the queen's place; so idolatry sets up another god in him another will!” That settles the matter at the bar of the public-house. But will it God's place. One of the principal characteristics of covetousness is the making gold and silver one's God. The covetous make so much of their money that they even drink half a draught of water, for fear of lessening his pond; if you saw him wasting worship it in their hearts, and would do as much for it as as idolaters do for their his time and strength in fetching more water to his pond, always thirsty, yet always idols. It is money, in effect, which the covetous man adores, which he supremely carrying a bucketful of water in his hand, watching early and late to catch the drops loves, which he prefers above all other things, which he makes his last end, his life, of rain, gaping after every cloud, running greedily into every mire and mud in hopes his confidence, and his happiness. As he who fears God consecrates to Him his first of water, and always studying how to make every ditch empty itself into the pond; thoughts, devotes to His glory the chief of his cares, to His interests the whole of his if you saw him grow grey in these anxious labours, and at last, end a careful and heart, and for the rest commits himself to a reliance on Providence; so the covetous thirsty life, by falling into his own pond, would you not say that such a one was not man thinks only of his treasures, labours only to increase and preserve them, feels only the author of his own disquiet, but also the victim of his own foolishness? But, only for them, has neither rest nor hope which is not founded on his riches, and would foolish and absurd as this character is, it does not represent half the follies and offer incense to them could he do it without expense. absurdities of the covetous man. The manner in which all his other inclinations Now, such an idolater may be a frequenter of our religious assemblies. Let us respect and obey his covetousness, is surprising and sometimes sufficiently, suppose that he is solicited in the name of Christ to give from his store in aid of the diverting. If he be naturally civil and agreeable, he will lay aside all his civility and good cause. He either flatly refuses, or he just saves the appearance of formally good manners, when his covetousness tells him he may get something by so doing. refusing by contributing what is immeasurably below all fair proportion to his means. If some injury has been done to him, or some insult has been offered to him, all his His ostensible reason for so acting regards the prospects of his family. Perhaps he wrath will abate, in hopes of a little money to appease him, or in fear of a small has a favourite, or an only son, for whom he destines, with the rest of his treasure, expense to gratify his resentment. If an occasion of public joy prejudices his that portion which God is demanding. In due time that son will be put into possession interests, all on a sudden his joy will be turned into sorrow. In like manner, if a by his father's death, and will be so much the richer by that portion kept back from public calamity gives him an opportunity of gaining anything, all his sorrow will God. If a man of sensibility and reflection, with what emotions will he regard it? He be turned into joy. If he ardently loves any one, so soon as that one begins to cost will say to himself, “This was my father's god. Whither can the soul be gone that had him anything, he will love him no longer. If reason and common honesty oblige such a religion? Would he that acquired and guarded these possessions for me against him to be of a party, he will maintain, and even exaggerate their rights, while his the demands of God, if he could speak to me now, tell me that they are the price of purse is not engaged; but engage his purse, and it is no longer the same thing – for my father's soul?” No wonder that Paul, writing to the Ephesian church, enjoined, what was just before, becomes then unjust to him. In short, his covetousness gives “Let covetousness not be once named among you, as becometh saints.” There was a colour and tint to every object and subject. Like an absolute empress extending her singular propriety in the words, considering the people despotism over an abject slave, cov134 CHRIST AS A COVETOUSNESS. 133 SIGN. to whom they were addressed. 'Let not covetousness be once named among you at etousness reigns over him, the sole arbitress in the judgments of his mind, the sole Ephesus, for this vice will subvert your religion. Covetousness supports the directress in the consultations of his heart, and the sole governess of the passions idolatrous religion of Diana, which brings no small gain to Demetrius and other of his soul. craftsmen, who by their craft get wealth: but a covetous man among you is as weak On this point the Christian Church is very low. A professing Christian in as he is wicked; he acts on the principles of an idolater, and has not sense to perceive the receipt of £300 or £400 a year, thinks no shame to refuse a subscription to some the community in which his principles may be reduced to practice.' good cause on the score of poverty, or else he gives you a shilling as all that he can V. Covetousness is ridiculous. There are many prudes in the world, and in afford! Meanwhile he is living comfortably as to everything which this world can the Church, who profess to be shocked when a minister of Jesus Christ attempts to give. He is a cheerful giver to self, but a grudging giver to Christ. He will at any put down vice by exciting laughter against it. Ridicule is however a weapon which time throw away £1 or £10 on self, while he is putting off Christ with a shilling or can plead the letter of Scripture in behalf of its use on proper occasions. God a penny. Does this man really believe in God, or in Christ, or in heaven? I don't Himself ridiculed human ambition, when He said of Adam, “Behold! the man is wonder that so many of our prosperous colonists have imbibed such an antipathy become as one of Us to know good and evil; now perhaps he may put forth his hand, to the Shorter Catechism of their Mother Church in family and school. The very and take also of the tree of life, and eat, and live for ever.” Elijah laughed down first question of that admirable compendium of theology is, “What is the chief end idolatry, when he cried to the prophets of Baal, “Cry aloud, for he is a god!” Job of man?” The answer is not “Man's chief end is to subordinate body and soul to the made the overweening conceit of his so-called friends diverting, when he said, “No accumulation of material wealth,” but “Man's chief end is to glorify God, and to doubt but ye are the people, and wisdom shall die with you!” If you saw a man that enjoy Him for ever.” had a large pond of water, living in continual thirst, and not suffering himself to J. B. ═══════════ God has shewn, and is constantly shewing his goodwill to mankind, in pouring CHRIST SET FOR A SIGN. forth so liberally His temporal mercies in His wondrous patience with transgressors, ––––––––– and above all in sending forth His Son, announcing “Whosoever believeth in Him shall A SERMON By THE REV. JOHN SINCLAIR, KINGSTON. not perish, but have everlasting life.” Yet the salvation of all is not secured. His coming “Behold, this Child is set for the fall and rising again of many in Israel; and for a was the fall of many in Israel when He literally dwelt with men in Palestine. Though sign which shall be spoken against (yea, a sword shall pierce through thine own soul also) his enlightened disciples beheld “His glory, the glory as of the only begotten of the that the thoughts of many hearts may be revealed.” Luke 2: 34, 35. Father,” the carnal eye saw it not. So we read that “He came to His own, and His own To the unenlightened mind of man, the difficulties that are connected with received Him not.” It was prophesied long before by Isaiah that He should be “for a divine things often seem discouraging, and too prone is he to excuse his non stone of stumbling, and for a rock of offence to both the houses of Israel.” So fully was reception of the simple offer of salvation, by references to the mysteries that are this fulfilled that Christ compared His rejection by His own nation to “the stone which found in the Word of God! But, if we would ever follow up the theory to receive the builders had rejected.” And the Apostle Paul lamented that such was his experience nothing that we could not comprehend, how little would we believe. We would have too: for he said “We preach Christ crucified, unto the Jews a stumbling-block, and unto consistently to discredit the occurrence of the most common events in nat-ure. Need the Greeks foolishness.” Many were the objections that prejudiced, blind and sinful we then be surprised if in the higher work of grace there should be wonders which minds urged against the reception of Jesus and His doctrine. If He had appeared in we cannot search out? If there were nothing incomprehensible to our finite mind in regal splendour they would have welcomed Him to the throne of David; but He a plan for human redemption, and other revelations purporting to be from God, we declared that “His kingdom was not of this world,” and this offended them. If He had might have grounds for suspecting the book containing them to be by man only. been the son of one of their proud nobles, they would have been more pleased with But when we find mysteries in the Bible, and mysteries seem inseparable from a Him: but they proudly refused to be taught by a poor carpenter's son. If His teaching true revelation from the Infinite one, which is no less imposs- ible for man to had not been of such a high standard; and His doctrine so pure, they would not have imagine than to solve, we trust with adoring wonder to Jehovah, who hath in mercy been so much incensed against Him; but they would not relinquish their ceremonies and love revealed all that we need to know, and required the exercise of a child like and self-righteousness, for the solid truth, and divine holiness to which He directed faith in those matters which are “too high for us,” though necessarily touched upon them. As they wilfully closed their eyes to the proofs of His Messiahship and Divinity; as they stood related to the necessary knowledge. Truly we may say, set at naught His gracious overtures which others had accepted to their salvation, and “Dark, with insufferable light Thy skirts appear.” heaped on Him opprobrious names, would not the 136 CHRIST AS A SIGN. 135 CHRIST AS A SIGN. And, great privileges thus despised increase their condemnation? He solemnly declared to “Deep in unfathomable mines Of never failing skill, them, “It shall be more tolerable for Tyre and Sidon in the day of judgment than for He treasures up His bright designs, you.” Yet this awful threatening moved them not. Words of mercy and judgment were And works His sovereign will.” treated alike by them. How much did their utter rejection of Jesus magnify their guilt, In the changeful course of the believer's life, also many of God's dealings and make them so much more deserving of punishment than the wicked heathen appear inscrutable. Now he is wafted on a high wave of holy triumph and spiritual nations around them! “Whosoever falleth on this stone,” said the Saviour, “shall be delight, and then he descends like a vessel from the buoyant swell to the trough of the broken,” that is, whosoever pulls down upon himself the wrath of God, by rejecting sea, while overhead there appears a cloud big with sorrows, and on either side the huge Christ, shall be irremediably destroyed. billows of afflictions. So, after Paul's elevation to the third heaven, he was cast down Still Christ is preached. To many He is a “rock of offence.” Their pride and by “a thorn in the flesh.” And so, after the Virgin Mary was so highly favoured and unbelief urge them to fall upon this stone in their natural antipathy to the Saviour: blessed among women, as the angel said, as to bring forth the Messiah, she had great but they shall be broken – shall be hurt by such a contact, and miserable even here. anguish when she wept as a witness of the agony and shameful death of Christ on the But when the despised Saviour shall appear as their Judge, and shall fall upon them cross, in fulfilment of the prediction in the text, “Yea, a sword shall pierce through with the words, “Depart from Me, ye cursed, into everlasting fire;” – crushed by this thine own soul also.” Even the mission of Christ to our world, though some are thereby sentence, they shall be everlasting monuments of the retributive justice of God, which saved, enhances greatly the condemnation of others: “Behold, this Child is set for the they courted through their sins. fall and rising of many, &c.” But, consider, in the second place, that Christ was to be set for the rising Consider, in the first place, that Christ was set for the fall of many. again of many. The great end for which Christ came was to save and not to destroy. He came to slay sin, and save the sinner. He came, not to condemn the world, but to save from Sadducees, representing the sceptics; and the Herodians, who upheld the government going down to the bottomless pit. “The Son of man is come,” in His own words, “to which was so distasteful to the other two, representing the indifferent, or neutrals, seek and to save that which was lost.” All were exposed to the malice of the great were of one mind in seeking most earnestly the total discomfiture of the Great Destroying Angel, and were bound in strong fetters to sin. Deep down in the spiritual Teacher. Sometimes these parties acted in concert, and at other times singly, against dungeon of sinfulness, helplessness, and hopelessness were all; and the longer they Him. Enemies were transformed into friends for the time, in order that they might lived, they sank the deeper. Buried in guilt, they could not rise out of it. Helpless, plot more successfully against Him. Scribes and lawyers combined their knowledge they could not stretch out an arm for deliverance. Hopeless, they scarcely dared to of the law, and their skill in aiming at His downfall. When He taught, they scoffed lift an eye toward heaven. But Christ came forth to restore them. His eye looked down at, ridiculed, and molested Him. When they met Him engaged in His Father's in pity. His arm brought salvation. His blood was shed that sin might be washed away. business, they were full of malice, and zealously laid traps that they might “entangle He found all “dead in trespasses and sins,” and proclaimed, “I am the Resurrection Him in His talk.” When He gave them clear signs of His Messiahship, in the and the Life.” Some heard His own voice when on earth, and arose from their spiritual performance of His many mighty works, they refused to notice His kindness and graves of sin and woe. Many afterward, through the preaching of His apostles, were compassion to the sick and distressed, as also to see in them “the finger of God,” and also brought from death to life: spitefully declared that Satan was the real author of them. His agony on the cross How important an event to our stray world was the birth of Jesus! When He moved them with no pity, though He had never done them any wrong, and they had lay in the manger of Bethlehem, the dull world knew it not; but adoring angels raised Him so much. To His death they followed Him with unrelenting hatred. Well might their song – “Glory to God in the highest,” in holy wonder at the condescension of the Apostle say, “Behold Him who endured such contradiction of sinners against God to men, in setting this Holy Child for the rising again of men to His favour, and Himself, lest ye be wearied and faint in your minds.” to thrones of glory – nearer to Him even than them. When the learned doctors were Why was He set for a sign? It was that the thoughts of many hearts might be surprised at the more than human precocity, for it was a divine intelligency of the revealed.” Previous to His advent these thoughts were not made manifest. As nothing youthful Jesus, they knew not that He was set for the spiritual and everlasting occurred to excite the opposition of the proud nature of man – as long as no test was elevation of ruined sinners, by imparting to them a saving knowledge of God. When given to try the condition of their hearts, their true state was for the most part He delivered His heavenly message, it was that sinners might leave the depths of sin concealed. The ceremonies which were given them, and to which they added so many and misery, for the eminences of holiness and heaven. of their own, did not reveal their real character. But the coming of Christ had the And the preaching of the cross, still, though to some, as foolishness, is to effect of bringing out their real feelings with regard to God. The leading Jewish 138 CHRIST AS A SIGN. 137 CHRIST AS A SIGN. many “the power of God.” When stricken down with a spiritual malady, they are still sect, the Pharisees, professed to be very righteous, shunned any contact with those recovered as surely by the word of Him which raised the dead. When Christ speaks, whom they termed unholy, and kept so close to their ceremonies, that their various “I say unto thee arise!” there is “life, health, and peace,” The soul that slumbered phylacteries required to be of a certain breadth, were discovered to be in their hearts awakes. The mind that was set on things low and grovelling, is raised to things rebellious against Him: for in their fierce contradiction of the Saviour and His holy elevating and ennobling. “He raiseth the poor out of the dust, and lifteth up the beggar truth, it was revealed that they ignored the spirit of the law, whilst so concerned from the dung-hill, to set him among princes, and to make them inherit the throne of about its letter, and that they had no true holiness at all. The Sadducees, who held glory!” that there was no resurrection, nor angel, nor spirit; but professed a high regard for And now, in the third and last place, consider that Christ was set for a sign reason, were discovered to be really opposed to light and truth, and admirers of that should be spoken against. reason only in so far as it could be used to bolster up their pet theories: for, when When Christ came, it was at a time when many were looking out for the beaten by Him, who was so superior to the combined forces of all His foes, they advent of the Messiah. As He professed to be Messiah, He would be the object of would not yield. The Herodians, who professed to “care for none of these things,” much notice. Many eyes were directed to Him during His career on earth. He was set were discovered to be adverse to Him too; for whilst dissatisfied with the hypocrisy for a sign – by some received, and by others spoken against. He was a mark for the of the Pharisees on the one side, and the infidelity of the Sadducees on the other, archers. None were opposed as He was. No person was so grossly insulted. The rather than receive the truth of Christ, they joined with the Pharisees and Sadducees character of none else was so much traduced. How many evil things were said of in opposing Him. None of the three were right, so they united their enmity against Him? It was not merely one class of people – one sect that spoke against Him. All, one who was. Yet some saw the sign “set up,” and believed. Among them were though each class was at enmity against the other, united in a bitter onset against eleven publicans, or tax gatherers, and sinners. Some had been “waiting for the Jesus. The Pharisees, representing the self-righteous, or hypocrites of the period; the consolation of Israel.” Others, sin laden, and weary cordially accepted the proffered pardon and rest. To some, the preaching of the gospel is as foolishness; but to us, may it be “the Christ is still “set for a sign” in the preaching of the gospel, and is by many power of God.” May we be risen with Christ to the new life in Him – the life of “spoken against.” He is still the mark toward which all direct their arrows. All seem true holiness, that hereafter we may be raised to the throne of glory. to be in a state of false peace when His gospel is not preached. When it is preached, ═══════════ the carnal minds oppose it. The modern Pharisee – the man who tries to establish his own righteousness, speaks against the free offer of a complete righteousness in Jesus CHRISTIAN MISSIONS. Christ, as if salvation was too cheaply offered, and as if he could give an equivalent ––––––– CHRISTIAN MISSIONS are a great fact. Heathendom has originated no for it. The modern Sadducee also contradicts the truth that he is so sinful as to need missions. The whole past history of Paganism does not furnish us with a single Him, and tries to shew the way of salvation according to the gospel as being absurd example of purely missionary enterprise. I may be reminded of the Mohammedan and unintelligible. The modern Herodian, or careless person, cries out against the conquests. But I beg to point out that the faith of the prophet was only propagated strict purity required by the gospel, and joins with the rest in contradiction of the sign for the sake of dominion, and that the Koran was simply a sword wielded by him set up. But thanks be to the great worker of wonders, the hearts of others have been for the erection of a temporal empire. It was not propagated for itself, or for the changed. In a lowly frame of mind, feeling that they are but poor and needy sinners, sake of enlightening and saving man. Christianity, on the contrary, has sent to the they are inclined, by divine grace to receive Jesus – to admire Him as “the sign set ends of the earth the all embracing and all impelling benevolence of its Gospel for up.” the simple and unselfish purpose of propagating the faith of Christ. A ponderous As the gospel is valuable, its rejection is dangerous. Receive it, and nothing immobility distinguishes Paganism. Hinduism cannot emigrate from its own will be of so much gain to you. Refuse it, and nothing will tend so much to your loss. Ganges. Buddhism cannot flourish out of China. Mohammedanism has made no By it you either rise or fall. You know that the best temporal mercies, those necessary disciples but such as are of Tartar or Arabic descent. But a ceaseless aggression to your existence, if abused, will be of great injury. And so, the gospel, which is such distinguishes Christianity. It has gathered its converts in every land. It has raised a good thing in itself – and its reception being as necessary to the happy existence of its confessors amid the snows of Lapland, and the fair isles of the Pacific; amid the our souls, as temporal blessings are to our natural existence, will be of greatest injury proud fanes of Indian idolatry, and the wigwams of the Western savage. The to unbelievers. Remember that to every one who hears it, it will be a “savour of life martyr's death, the widow's mite, the child's subscription, are only found in con- unto life, or of death unto death.” Christ being incarnate, suffered for sin, and is set on 140 CHRISTIAN MISSIONS. the throne of mercy, holding forth the blessings of everlasting salvation to sinners. CHRISTIAN MISSIONS. 139 nection with Christianity. And when a band of missionaries shall come to the shores of Australia from Pekin and Constantinople, and, amidst privations and If you receive Him not, it would be better for you if you never heard His name. discouragements, shall try to convert us to the worship of their gods, a new thing Then He will have been set for your fall. O that such may not be the effect, when will be seen on the earth. His coming was to save men's lives, and not to destroy them. The one work of Christianity is the evangelization of the world. The work is What discovery has the gospel made in our hearts? Has it revealed sinful to be begun at the spot nearest to us. From that spot it is to go outward and onward, prejudices against Christ and His truth? or a readiness to receive Him? Has it illuminating an enlarging circle with light, filling a widening sphere with glad tidings, discovered in any determined contradiction of the Saviour. Is He a sign spoken and multiplying the numbers of its heroic and devoted band. Christianity is the against by us? Or do we in humility adore Him as “the Way, the Truth, and the Life?” world's prophet, from whom the European sceptic, the American savage, the Indian If these things do not concern you now, they will by-and-by. When He shall Brahmin, and the African Hottentot, are to learn the words of eternal truth. She is the come, whose coming shall be so awful, that “the heavens and the earth shall flee world's Saviour, breaking the yoke of its gruel tyrants, putting its enfranchised away,” what will you think of these things? When God, with whom you have to do, nations under the government of their rightful Lord, and reducing its revolted tribes shall require an account of your life, and particularly of your treatment of His Son under the sceptre of Messiah. And she will yet be the world's Sovereign. “Christ Jesus, you will remember that you had His offer of peace, holiness, and heaven. If reigns!” Luther was wont to cry, when the Church was weakest and the world was you reject Him now, how will conscience, then awakened as never before, pierce strongest. “Christ reigns!” the missionary may cry even when he looks on the idol's your heart with the conviction, “I spoke against Him; thought I was not such a poor temple lifting its towers to the sky, and surveys with dismay the vast extent of Satan's sinner as to need Him as such, or set Him at nought once too often.” “Depart from empire on the earth. Science, commerce, war, revolution, are all his heralds. And Me!” shall be the Judge's reply. O may you not, modern Pharisee, or Herodian, risk little as the missionary may be accounted, he is the centre of earth's awful your immortal soul by a further refusal of the Saviour. Is it not far too much to dispensations: for all these go before his face to prepare his way. endanger? Then be converted – let not Christ become a “stone of stumbling” to you. It has been said by an American divine, Dr. Humphrey, “that the missions boarding schools, seminaries, and colleges, in hundreds of towns and cities. These schools have been of the various Evangelical communions are in such manner distributed that a attended by tens of thousands of youth of both sexes, where education was before practically unknown; and have indirectly affected the thoughts and lives of many tens of thousands more. In general outpouring of the Spirit of God would move the world.” The idea is in strict view, therefore, of work already accomplished, and of the new facilities which, as above intimated, accordance with fact. Without any general plan or mutual understanding among may be hoped for in the future, they ask their Christian brethren in Great Britain to co-operate with these bodies, they have go chosen their several posts as to form a mission wall of them more largely than they have done heretofore. What is needed is, not the establishing in Turkey circumvallation around the kingdom of darkness. At the pole, at the very edge of of new, separate or rival organisations – this would be a serious disaster – but simply the eternal ice and snow are the Moravians. On the inhospitable shores of Hudson's supplementing of work in progress, turning to account the wisdom, experience, and established reputation of those now in the field. Bay, the fur trader meets the Wesleyan preacher, going his circuit in his snow shoes The standing of American missionaries is so well known in Great Britain that no argument and sledge. In the fair West Indian islands, the missionaries of many denominations is needed to show their fitness to act as the almoners of English bounty. It is enough to refer to the are labouring among the negro race. Across the Isthmus of Panama, the American very high estimate repeatedly given of them by Lord Stratford de Redcliffe, the Earl of Shaftesbury, Presbyterian missionaries have penetrated into the vast moral wilderness of South Sir A. H. Layard, and many others. A vigorous prosecution of the evangelistic and educational work which the missionaries have commenced in the various provinces of Asia Minor, is of vital America and confronted Romanism. In the Isles of the Pacific, the London importance to prepare the people there rightly to appreciate and rightly to use any new civil and Missionary Society has sought out the tattooed and man-eating savages, and has political privileges which may be secured for them. The different nationalities need to be taught, as been honored to work out some of Christianity's brightest transformations. In they will be by the preaching of the Gospel, to respect the rights of others as well as to claim their China, so soon as the British merchant obtained a foothold, by his side stood the own. Young men, Moslems and Christians, need to be prepared by a liberal education, under the missionary toiling to master its rugged tongue. Enter the Bay of Bengal, and looking highest moral influences, to fill important offices in a reformed administration of Government. It is believed that the present is emphatically a time to put forth new efforts to develop the intellectual East on the empire of Burmah and West on that of Hindostan, we see the old and moral life of all classes in that extended territory, and thus break the power, not only of the Brahminical India passing away and a Christianised India rising with slow but doctrines of Islam, but of the hardly less debasing errors and superstitions of a corrupted Christianity. irresistible movement to take its place. If we hold on our way to unhappy Africa Anything accomplished in this direction will have its influence upon the general prosperity of the we find the Cape of Good Hope, Liberia, and Sierra Leone, radiating their light into land. It will tend to secure the earliest development of the rich agricultural and mineral resources of the country. It will awaken a spirit of enterprise and a desire for improvement that will open new the interior. And, last though not least, the exploring track of Dr. Livingstone which avenues to British commerce. So that whatever aid may be rendered from Great Britain to the is sure to become Christianity's future pathway. Sail into the Mediterranean sea missionary work in Asia Minor will be not only a work of high benevolence, securing the love and and, starting with Gibraltar, you can draw a line of Mission gratitude of the people there, but will bring its material reward to the benefactors. It will, 142 AMERICAN MISSIONS. 141 NOT MISSION WORK. posts to Athens, thence to Constantinople, and thence through the cities of Asia moreover, help to restore a portion of the globe, rich in historical associations, to an honoured place Minor to the Persian Gulf. At the heart of every nation, of every tribe, and of every in the civilised world. tongue, lies the little leaven. And what more is wanted? Power! The Breath of the The rising evangelical communities in Asia Minor are putting forth commendable efforts to support their own institutions, and to extend the influence of the Gospel all about them; but the Lord! “Ye shall receive power after that the Holy Ghost is come upon you.” Let this need of assistance is only too obvious for a people suffering, to almost the last degree, from the proof of an overruling Providence be a motive to pray for the descent of the Holy oppressive taxation of many years; from recent famine, from the burdens of the late war, and from Ghost on the Mission posts. J . B. the utter stagnation of all forms of business, to say nothing of the ignorance and superstition which have long suppressed enterprise and efforts for improvement. Assistance is needed especially for ═══════════ colleges and higher institutions of learning; for the erection of plain, yet commodious houses of worship; and to aid temporarily in the support of teachers and native preachers, of whom not less AMERICAN MISSIONARIES IN ASIA MINOR. than 200 are prepared to labour at once among the Moslems in their own language. For these various –––––––– objects a large sum is needed. Even £100,000 could wisely be expended during the next two or three An appeal is made to the Christian public of Great Britain by the American Board of years on the more than 300 places in which evangelical and educational efforts are now in progress Commissioners for Foreign Missions for increased aid to their work in Turkey, and particularly to in Asiatic Turkey under the direction of the American Board. that in Asia Minor, where many of their stations are located. Much has been already accomplished The following statistics will show the extent of the missionary work now in progress in there. American missionaries have become thoroughly acquainted with the character and wants of Asia Minor, under the direction of the American Board, and the opportunities for enlarged effort in the different populations. In co-operation with the British and Foreign, and American Bible that work: – Missionaries have occupied, as centres of labour, Constantinople, Nicodemia, Broosa; Societies, and assisted at times by English scholars, they have translated the Scriptures into the Smyrna, Manisa, Mersoven, Sivas, Tocat, Yozgat, Ceserea, Trebizond, Erzroom, Bitlis, Van Arabic, Armenian, Bulgarian, and Turkish languages. With the aid of the Tract Societies of the two Arabkir, Harpost, Diarbekir, Mardin, Mosul, Tarsus, Adana, Marash, Aintab, Aleppo, Oorfa, and countries, they have created an educational and religious literature in these different languages, Antioch. Connected with most of these central stations, and within a radius of 100 miles of each, are amounting to over 300,000,000 pages. They have organised nearly 100 churches as centres of light numerous outstations in which schools have been established, and in which the Gospel is regularly and Christian influence. They have established schools of various grades – common schools, preached by educated natives. The whole number of missionaries from the first has amounted to 384. The number now in this part of the Turkish field is 116, including 28 Christian women specially devoted to labours in behalf of their sex. The number of Evangelical Churches already organised is discoveries; indicative of an unwarrantable zeal against that Book to which they not far from 100, having nearly 6000 communicants. The average attendance at places of worship is owe more than they appear to be aware of. Before even some opinions of men of about 26,000, and very commendable efforts are made by the people to maintain their schools and churches, nearly one half of which are self-supporting. Their contributions to various objects of science have been put beyond doubt, the wrathful foes of the Great Book have made Christian benevolence during the past year, despite the distress of the times, amounted to not far use of them against it. The result has proved doubtless to the chagrin of many who from £4000. The three colleges, the outgrowth of missionary work, four theological seminaries, and hate it without a cause, that the Biblical fortress of Truth was far more difficult to twelve seminaries and high schools for girls have an attendance of over 800 students, taught in the take than they imagined, while their weapons were much weaker. Theirs is a double English, Armenian, Turkish, and Arabic languages. The common schools have an attendance of mistake. The result has also invariably revealed the existence of ill concealed about 10,000 pupils. Normal schools have been established at Broosa, Harpoot, and Aintab. High schools have also been established at several points by native communities. An educational and prejudice against it, and utter incompetence for such an undertaking. The believers religious literature, amounting to over 300,000,000 pages, has been developed in the different in the Bible have cause to admire it more, and increase their confidence, if there be languages to meet the growing interest in education, and to provide for the Christian nurture of the any need for it, because of the disappointments of its foes. Its friends need fear no people. Besides the Scriptures in the various languages, and text books for the schools, many examination of it, or comparison with any truth of terrestrial science. “Great is the valuable works on Christian doctrine and the evidences of Christianity have been published. Next to the Scriptures, the newspaper press is perhaps the most important agency in moulding the popular truth, and it shall prevail.” One thing that is conspicuous in the opponents of the mind throughout the Empire – the circulation amounting now to about 8000 copies from the Bible Bible is their ignorance of it. While some of them boast of having read it, and of a House at Constantinople. – The Weekly Review. certain amount of acquaintance with it, their reading has so invariably been ═══════════ accompanied with improper motives, such as to lay hold of any apparent discrepancies and load their memories therewith, as if they hungered for arguments NOT MISSION WORK. against it. The mere want of candour and the possession and wilful harbouring of –––––––– prejudice hinder their knowledge of the spirit of the Bible. Conse- quently they do No one will be surprised to find that amongst members of Missionary Societies there is but one opinion on the conduct of Rev. George Brown in New Britain. Mr. Brown is an agent of the not understand and they misrepresent it. Their knowledge of the Bible if it maybe Wesleyan Society, stationed at Duke of York Island, and five Wesleyan native teachers having been called so, is sometimes mainly derived from others, and not from personal study. murdered, he at once commenced operations against the offenders. He organized a war-like force, Few of them are acquainted with the original languages in which it was written, consisting of Fijian and Samoan converts and catechists, and it was not long ere he had inflicted and in their ignorance attribute the discrepancies that are to 144 deadly vengeance on the natives. He appears, indeed, to have been quite elated at the success of his NOT MISSION WORK. IGNORANCE OF THE BIBLE. 143 be expected in a translation into another language, to the Scripture writers troops. He wrote a spirited account of the affair to the Board of Missions at Sydney. The natives, it appears, were “quite unprepared,” and they were “surprised and frightened at the rapidity of his themselves. Thus the Bible receives from them a treatment which they would not be movements and the power of his weapons.” The roughest soldiers of any regiment would have seen so unfair to practise with regard to ordinary books. They are accustomed to gloat over very little “glory” in gaining a victory over a few unarmed savages; but a missionary, who may have certain isolated portions, and can glibly quote passages that they have become sometimes heard of, even if he has not preached from the text, “the weapons of our warfare are not familiar with for very evident reasons but if they are examined, the discovered extent carnal,” can be jubilant over the fact that his army “killed between fifty and eighty of the enemy.” Many will now wait to see what steps will be taken, at home, not only by the directors at Centenary of their merely literal knowledge of the Bible is so small as to make any candid one Hall, but by those in Downing street, who will perhaps bring Mr. Brown to book for conducting wonder that they have the impudence to constitute themselves judges of a Book of military exploits on his own account – The Weekly Review. which they are so ignorant. It is a matter of wonder that their consciences would ═══════════ allow them to make sport of, and to attempt to show to be absurd and unintelligible, the contents of a Book that has effected so much good in the world, that claims to be IGNORANCE OF THE BIBLE – A CHARACTERISTIC OF THE SCEPTIC. Divine, and that contains as no other book does, what is adapted to the needs of the ––––––– human soul while they miserably fail to disprove its authenticity, and its great and One can scarcely help noticing in the present age the prodigious and rapid benign influence on the hearts and lives of all its real admirers. Ah! what would the strides of science. The changes that have taken, and are taking place, lead one to rejecter of the Bible, if he could destroy it, cast away with it? And what would he put say almost that we need not be surprised at anything now. Concerning inventions in its place! His own flitting fancies or self-originated ideas that fail himself in the we can still say, They come, and, where or when will they end? Yet nothing that hour of trial? can be certified as a discovered truth by science is at variance with the Bible. That I have heard the Bible abused in one breath, and in the next, the abuser's boast truly wonderful Book has passed through the most severe criticism unscathed. Its that he did not read it. At the same time the speaker did not fail to let his companions adversaries have expended an immense deal of time and trouble in their strange and know that he gloried in Shakespeare, and quoted a sentence which he pronounced to most strenuous attempts to prove that it does not agree with some modern scientific be beautiful, attributing it to the admired dramatist. The quotation was one which Shakespeare himself had borrowed as it stood in the Bible. By such a person no doubt, governesses, seems to be inevitable. Ida is eighteen, and I am twenty-two, and l do many things recorded in the Bible would call forth his admiration if found elsewhere. not think that we are alike. Her attitude now, though altogether unstudied, is full of Where is fairness, impartiality, openness to conviction, or any laudable quality in the grace; she has a very symmetrical figure. Her fair waving hair, neither golden nor sceptic whether he calls himself a free, or an “advanced” thinker, when the Bible is flaxen, but a peculiar shade between the two, is tied with a rose coloured ribbon, the subject of conversation? J. S. which contrasts very prettily with her white dress. Her eyes are a lovely dark grey, with dark lashes and brows. She has a dark complexion too, which, with the fair hair, ═══════════ HESTER AND IDA. is rather a rare combination, I think. I will attempt to give a picture of myself, but it ––––––– will hardly be so accurate as that of Ida, I should imagine, – we so rarely “see By M. L. L. ourselves as others see us.” In the first place then, I don't think that I can lay any The history of Hester and Ida is taken from three sources – Firstly, from claim to a symmetrical figure, and I feel sure that no one else would say so; I am too Hester's diary; secondly, from Ida's letters; and, thirdly, from a chronicle concerning thin and bony. My hair is dark brown, my eyes are blue, and my skin is fairer than them, kept by their friend Mrs. Weston. Ida's, but I am not at all like Ida. Ida is altogether charming. I think she is my child sister, and I am her mother sister, so we each rejoice in a double relationship. We CHAPTER I. both dread the idea of going to the “bush,” so I hope that I shall go there if there FROM HESTER'S DIARY. Nov. 7, 186–. should be such a necessity for either of us, – I am afraid that Ida would droop in the We sit here, in an Adelaide lodging-house, Ida and I. As Aunt Mary would dreary solitudes. Our landlady tells us that people generally require governesses say, “the map of life is before us,” but it is an unknown region which it represents; “about Christmas time.” She is a kind creature, and amuses us a little with her never and as we are to traverse that region undirected by human counsellor; the dangers varying preface of “I say, my dears,” whenever she wants to tell us anything. Ida is which we must encounter – the difficulties which we must overcome – and the trou- calling, to me to come and join her at the window. “Come, Hetty,” she says, “you bles, which, whether we overcome them or fail, and sink into hopeless dejection look as grave as a judge. I want to smoothe the wrinkles out of your forehead.” So, under them, we must meet, loom all the more grimly in the shadowy future, because only too willing, I went, and we sat hand in hand, looking at the passers by, and of their, at present, shadowy nature. If, when our troubles come to us with the gaunt wondering if we should ever feel at home in this quiet southern city, until after sun HESTER AND IDA. 145 146 HESTER AND IDA. face of reality, we are able to grapple with them, and to make them powerless to set, when Mrs. Spencer came in to tell us that tea was ready, and “after tea I've influence us for evil, or to daunt our courage – then welcome trouble! But, if we something to show you,” said she. So, after tea, she unfolded a newspaper, with great should become placed in any dangerous position, and for lack of judgment or of apparent satisfaction, and I read, while she guided her finger along each line, as if experience, or worse still, even for lack of inclination, should fail to struggle against afraid that I should loose my place,”Wanted a governess for the country, apply to wrong. If, in short, our lives should be a failure – well, other lives of greater promise, Mrs. Hilton, at the Hotel, between the hours of twelve and two.” “Thank you, Mrs. and more value, have been failures before. Did they ever dream in their days of Spencer,” said I, “we will certainly apply for it in the morning.” Her kind eyes pressure that such would be the case? Never, in their inmost hearts. They felt in sparkled pleasantly, as she wished us success, and then I sat down and finished this themselves the strength of conquerors, and they said inwardly, “we shall never be my first entry, which Ida had interrupted when she called me to the window. moved.” Have we also such a thought hidden away in the secret drawer off our hearts? ––––––––––––– A ray of sunshine has this moment illumined the whole room, as if to drive the CHAPTER II. shadows from us, and to remind us that (HESTER'S DIARY CONTINUED.) “There is a Divinity that shapes our ends Rough hew them as we may.” MRS. HILTON. Nov. 8. This is the day on which we have seen Mrs. Hilton, the lady who advertised Ida, all unconscious of my sombre thoughts, sits, with her chin resting on her for the governess. I believe that Ida will be the successful applicant. It is to be decided hand, watching the people go by. It is almost a comfort in one sense, that she does tomorrow, when she will take her music and play to Mr. Hilton, who was not at home not share my occasional sad forebodings. She says that she thoroughly enjoys the when we made the application. Mrs. Hilton has impressed us most pleasantly. We feeling of self-dependence, and that when we are once settled, I shall like it too. That, were shown into a room where she was sitting, as if waiting for us. She was dressed I feel is very likely to be the case, but then the “settling” must come first, and it is a in mourning, and had, what is best described as a “comely” face. When we entered, very momentous question to me, for that we must part, and that we must be her large pleasant mouth relaxed into a smile, shewing a brilliant set of teeth. She put us completely at our ease in a moment, “Which of you wants to come,” said she. chair. I obeyed.” “Mrs. Hilton tells me,” said he, “that you've come to let me hear “Whichever will suit best,” said I, and after that I found myself telling her, as if quite how you can play. I flatter myself I'm a judge of music, so let's hear what you can naturally, what our circumstances were, and why we had come to Australia to be do.” With this he closed his eyes, and waited. I felt thankful that I was not nervous, governesses. She was so sympathetic, and yet so thoroughly practical, that we felt it not that I feared his criticism – but I wished to meet the taste of my auditor. I sat would be a great gain to us if she should become our friend. She explained to us that down to the piano, and as I selected a piece, I said to myself “a creature like this their family consisted of boys, for whom they kept a tutor, and girls, who were will think noise music,” so I acted accordingly, and beginning with a terrific bang, younger, and for whom they now wished to have a governess. After telling her what I thumped and pounded away gloriously, until the piece was finished. As he made we were each able to teach, she said, as if concluding the business, “I think either of no remark at its conclusion, I began to feel rather ashamed of my performance, and you will do, so it rests with yourselves.” Then she rang a bell, and ordered lunch for I played the next piece as well as I can play, making the pathetic parts exquisitely three. She would not speak upon the subject of the engagement at lunch, but told us tender, and all of it with the expression that each part needed. As I played, I fancied of the distance from town at which they lived – that it was literally in the bush – what I saw Aunt Mary sitting watching me with the sympathetic tears in her dear eyes, they amused themselves with – that they could not succeed in doing so at all for it was her favourite that I played, and I know I played it well, because I love it, sometimes, “but” (in a parenthesis) “that often happens in town too,” – how their and every fibre of my heart vibrates to it, and because too, I tried my utmost to play nearest neighbour lived only fifteen miles away – how the sea, and a small township it well. “Yes, of course you did, you play everything well, and that particularly, but were only sixteen miles distant – how her young sister Kate, would be a companion what did he say then?” He said (Ida's cheek flushed) “you play middling, Ida!” for whichever of us took the situation, – how there was a bush missionary who visited “Well, Hetty, very likely I do play “middling” – but I have not finished – you played the stations, and so on, until we felt ourselves at home with life at Doringa, for that the first piece tolerably, but the last was but “middling.” I could forgive him for was the name of the station. Our dread of the bush seemed to vanish away, but, as we using the expression about the first piece, for I knew I deserved it. “You said remained silent when she had finished speaking, she asked, “Does the bush then still nothing, I suppose.” “No, just as he had expressed his opinion, Mrs. Hilton came appear so terrible?” “I should like to go very much,” said Ida. “And I think it will be in. Her face wore a curious expression – half vexed and half amused, but she spoke better for you to come,” said Mrs. Hilton, and turning to me, she went on – “you are to me just as pleasantly and kindly as she did yesterday. I said that I was afraid that anxious on your Mr. Hilton did not approve of my 148 FREE PRESBYTERIAN CHURCH HESTER AND IDA. 147 ECCLESIASTICAL RECORD. sister's account, as she is so young, I will take her, and I think I may say that I will style of playing, when he interrupted me with “Oh, not exactly that, I think you take care of her – she will let you know. Then, if some of the responsibility on your play “middling,” and you'll improve. Clara, (to Mrs. Hilton) you say you've sister's account be lifted from your mind, you will feel better able to cope with any engaged this young person to go back with us?” Mrs. Hilton bent her head in reply. difficulties you may meet with yourself, and, to speak plainly, as my children are so “Then, Miss Manners,” he went on, “we sail this day week; make all your young, it would be wasting your abilities, in a measure, were you to come.” So with arrangements with Mrs. Hilton, and be punctual, I'm a very punctual person.” Then very little more said concerning it, the engagement was concluded. he left us. Mrs. Hilton looked at me as if she would read what impression her husband had made upon me, as soon as the door closed upon him. I had risen to Nov. 9. leave, but she took me by the hand and said, “sit down again for a moment. You When Ida returned from her second visit to the Hotel, at about four o'clock, are getting the idea into your mind that Mr. Hilton is an ogre. Don't entertain it for she threw herself into a chair with an air of disenchantedness, and looked at me as an instant, he is nothing of the kind. He is just the reverse of 'a wolf in sheep's if in indignant appeal against something that was irremediable. “What is the clothing,' for he invariably appears worse than he is, and then, however much he matter?” I asked. “Nothing particular, except that Mrs. Hilton has a horrible may have felt disposed to praise your music, he considers it a religious duty never creature for a husband!” “Ida!” “I am sure I shall always detest him.” “Ida!!” “Well, to bestow much commendation, for fear it should injure the object of it.” She talked let me describe him, as he appeared to me. He is a sandy whiskered creature to of him in such a way that I should have almost thought him a hero, if she had not begin with. I don't know the colour of his eyes, or anything about them, except that led from him to other subjects which made me forget him altogether, for the time they are little and ugly. He has long bony hands, and is long and bony altogether. being, but I shall always wonder why such a woman married such a creature.” So He had on a white linen coat, and that was the only pleasant thing about him. He it is all settled, and Ida leaves me next week. was reclining in an easy chair, with his eyes half-closed.” “Where was Mrs. (To be continued.) Hilton?” “She did not appear till later. Not till after I had made my debut before Mr. Hilton. He desired me to sit down, and waved his hand in the direction of a ═══════════ FREE PRESBYTERIAN CHURCH, ECCLESIASTICAL RECORD. ed at Robe in October last, and declared the charge there vacant in consequence of the demission of ––––––––– the Rev. W. R. Buttrose. The congregation were not in a position to do anything towards securing THE PRESBYTERY. the services of another minister at present. The Clerk intimated that he had furnished Mr. Buttrose with a Presbyterial certificate, that Mr. Buttrose had been inducted to the charge of Nareen and its ––––––––– adjacent stations in the province of Victoria, with the prospect of much acceptance, and that he was The Presbytery met at the John Knox Church, Morphett Vale, on Monday, February 3, at now a member of the Governing Court of the sister Church there. The Rev. Mr. McDonald gave an 10 o'clock in the forenoon, and was opened with devotional exercises. There were present the Rev. interesting and detailed account of the steps taken in Mr. Buttrose's call, induction, and happy John Sinclair, Moderator; Messrs. A. Anderson and D. Matheson, ruling elders; and the Clerk (Rev. settlement, which was received with much gratification by the Court. J. Benny). Commissions to Messrs. Anderson and Matheson from the sessions of Morphett Vale and A letter was received and read from the Rev. Hugh Livingston, Moderator of the Synod of Kingston, as their respective representatives to Presbytery duly attested, were given in, read, and Eastern Australia, expressing the Synod's deepest sympathy in the labours and its earnest desire and sustained. On the motion of the Clerk, seconded by Elder Anderson, the Rev. Mr. Sinclair was re- prayer for the prosperity and advancement of the sister Church of South Australia. The following elected Moderator of Presbytery for the ensuing six months. . deliverance of the Synod anent the correspondence with sister Churches was forwarded with the The Moderator introduced the Rev. William McDonald, of Hamilton, Victoria, who was letter: – The Rev. G. Sutherland, as convener of the Committee on Correspondence with Sister cordially received and welcomed, associated pro tempore, and took his seat in Court with the Churches, submitted, in terms of a remit to the Committee at a former diet, the following deliverance, members. viz. – 'The Synod have heard with much satisfaction of the readiness of the brethren in Victoria and The Clerk reported that the congregation at Yankalilla since last meeting of Presbytery had South Australia to co-operate with this Synod in three of the four suggested methods of co-operation, been supplied with fortnightly services by the Rev. John Anderson, whose ministrations were much viz., mutual eligibility of ministers, mutual support of sanctioned periodicals, and conjoint action in appreciated; that the congregation at Aldinga had been supplied by himself with the sealing the evangelisation of China; and in respect to the fourth. viz., united action in the establishment and ordinances of the Church hitherto three times a year, which had been well attended, though several maintenance of a theological hall in Sydney, acquiesce in their declinature under their present removals of families had taken place, which had diminished the communion roll; that the necessary circumstances, but extend to them the offer of instruction under the Theological Professors of this alterations and additions to the manse of the John Knox Church had been completed, and that it was Synod, now appointed, to any students from their Churches who may desire to come to Sydney, on now in the occupancy of the minister; and that the Presbytery Fund had at date a credit balance of the same terms as are afforded to our own students. And further direct our Moderator to forward the £3 0s. 4d. Reports received. above deliverance, and express our deepest fraternal sympathies to the brethren of those Churches, The Moderator, as convener of the Home and Foreign Mission, reported that he had remitted and our earnest prayer for their growth and prosperity, £20 in December last to the Rev. G. Sutherland, Treasurer of the Synod of Eastern Australia, who The Synod adopted the deliverance, and further agreed that should any of the brethren of had received the same and engaged to apply it as salary for one year of a native evangelist in China. this Church in the providence of God visit the Church of Victoria or South Australia during the year, The state of the fund at date was as follows: – There had been received from the John Knox the Moderator be empowered to furnish him with authority to convey personally our fraternal 150 THE PRESBYTERY. 149 FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD.

Church Ladies' Association since last report, £4 19s. from McCheyne Church, £3 8s. Donation, 10s. salutations to their respective Presbyteries. Extracted from the records of the Synod of Eastern and legacy of the late Mrs. Koehne, £5; in all £13 17s.; which, added to the amount previously Australia on this the 13th day of December, 1878. DUNCAN McINNES, Synod Clerk.'” The collected, with Bank interest, brought up the total of the fund to £61 17s. Of this sum £20 had been Moderator was instructed to suitably acknowledge the graceful offer made to the students of the sent, as reported, for Chinese evangelist, and 7s. paid for collecting cards; leaving £36 12s. (now Presbytery by the Synod of Eastern Australia, and to express to its members the thanks and cordial deposited in Bank of Adelaide at 6 per cent.), and £4 18s. 5d. In hand; total balance, £41 10s. 5d. good wishes of the Presbytery. Report received and approved. The Clerk then stated that he had received an official communication from the Rev. A. Paul, The Clerk reported that, accompanied by Elder Anderson, he had spent a week in November Clerk of the Provisional Court of the Free Presbyterian Church of Victoria, forwarding extracts from last among the settlers of Southern Yorke's Peninsula, visiting Stansbury, Oaklands, Yorke-town, the records of that Court of proceedings at two several meetings under dates November 27 and and Edithburgh. He held services on weekday evenings at the houses, and baptized seven children December 19, 1878, respectively, and a call to the Rev. John Sinclair, of Kingston, from the Free of families connected with the Church; and on the Sabbath preached morning and evening at Presbyterian Gaelic congregation at Geelong, Victoria, under the spiritual oversight of the said Oaklands, and in the afternoon near Stansbury, in places of worship kindly opened to him by other Provisional Court, duly attested, to which the extracts had reference; and informing the Presbytery denominations. About twenty members of the Church were located in the vicinity of these townships, that commissions had been made out in favour of Mr. John Boyd and Mr. W. J. Reid on behalf of but as the majority of them were on the communion roll of the John Knox Church they preferred the congregation, and in favour of the Rev. William McDonald as deputy from the Provisional Court. keeping up their fellowship with that congregation to taking any immediate steps towards These extracts, with the call affixed, and which was signed by 104 members and adherents, were organization as a separate and distinct field of labour. Elder Anderson supplemented the report with read and laid upon the table of the Presbytery. The Clerk further stated that on receipt of these some details of the visit, and explained the circumstances of the members there; and after some documents, he had notified the Session Clerk of Kingston congregation that they would be laid remarks from Elder Matheson the report was approved. before the Presbytery on this date, and suggested that steps should be taken to enable the The Clerk further reported that matters had been in a state of forwardness for the laying of congregation to appear for their interest, so as to avoid the delay and expense attending an the foundation stone of a place of worship at Spalding, and the full organization of the congregation adjournment of Presbytery. The order of procedure having been arranged and agreed to, the Rev. there; but that in consequence of the visit to Yorke's Peninsula interfering with unknown Mr. McDonald appeared as Commissioner from the Provisional Court of Victoria, and having read arrangements that had been made at Spalding, and harvest operations being then imminent, it had letters apologising for the absence of the Commissioners from Geelong, he was allowed also to been judged advisable to defer further proceedings to a future date. Report received, and the matter appear for that congregation. He mentioned as reasons for the translation a probable maintenance of left in the Clerk's hands. £300 a year; that the Geelong congregation were as sheep without a shepherd; that the translation The Moderator reported that in accordance with the appointment of Presbytery he preach- sought was from a less to a greater sphere of usefulness; and that Kingston had abundant cause for thankfulness in having been already so long favoured with Mr. Sinclair's ministrations. At some FREE PRESBYTERIAN CHURCH NEAR SPALDING. length he enforced his pleading by other general reasons affecting the interests of the Free Church ––––––––––– of Victoria. No Commissioner appeared on the part of the congregation at Kingston, Elder Matheson A goodly assemblage of the Free Church people of the district took place on February 24th, electing to retain his rights as a member of the Court by not sisting himself as a party, but a petition in the vicinity of the township of Spalding, on a piece of ground granted by Mr. Allan MacAskill as signed by 103 adherents of the congregation and containing reasons against the translation was a site for a church, to witness the ceremony of laying the foundation stone. The Rev. Mr. Benny, of received and read. The reasons specified on the part of the congregation were, that their minister for Morphett Vale, opened the proceedings by giving out a portion of the 102nd Psalm, and offering a period of six years had done a large amount of spiritual good in the district; that the church there prayer. Deposited in a cavity of the stone was a bottle containing the following record: – “This first had been specially formed, and an expensive building erected for Mr. Sinclair; that the congregation stone of a place of worship in connexion with the Free Presbyterian Church of South Australia, is was now free of debt, and in a better position to support their minister; and to show that his services laid on this 24th day of February, 1879, by John MacAskill, of White Hut, Clare. Trustees – Messrs. were appreciated and valued, they now gave a guarantee of £250 a year for three years as salary. Alexander McLeod, Malcolm McLeod, and John Bennie. Building Committee – Messrs. Alexander They decidedly opposed the call from Geelong Church, and hoped the Presbytery would see they Low, Allan MacAskill, Malcolm McLeod, Malcolm MacAskill, and John McLeod. Builder – had just cause for doing so. The Rev. Mr. McDonald having replied, the Rev. Mr. Sinclair vacated Alexander Maclean. To God be the glory.” The venerable member of the Free Church, who had been the chair, which was taken by the Clerk, and in well considered terms stated that he felt it to be the deputed to the office, Mr. John MacAskill, was led forward, placed the stone in position, and line of his present duty to refuse the call to Geelong, as its acceptance would be the present declared it laid. Mr. Benny then addressed the assembly from it. He said, it was the expressed destruction of this Presbytery. Mr. Sinclair having resumed the chair, the Clerk said that he would resolution of a great and good man, Howard, the philanthropist, – “Wheresoever I have a tent, there simply move – That having listened to the Rev. Mr. Sinclair's strongly expressed conviction of the God shall have an altar.” I cannot tell if that be the expressed resolution of you all as individuals. I line of his duty in the matter, the Presbytery find that the translation sought is not expedient, and do not know whether it is with your district, as it is with Greenland. When a missionary knocks at that it be not acceded to.” This was seconded by Elder Matheson and agreed to, the Rev. Mr. the door of an individual there, he asks, “Is God in this house?” And when the individual answers, McDonald acquiescing in the decision. Mr. Sinclair then formally refused the call to Geelong. as in almost every case, “Yes,” he enters. I cannot tell whether as individuals, you have all erected The Presbytery appointed Sabbath, February 16th current, to be set apart in the several family altars to God. But as a community you have this day given tangible expression to the congregations under their jurisdiction as a day of thanksgiving to Almighty God for the harvest. resolution of Howard. A venerable father amongst you has just laid the foundation stone of a house The sessional records of Morphett Vale and Kingston, together with certified communion which is designed to be the meeting place between God and your souls – the first stone of a church rolls, were laid on the table, examined, and attested. in connexion with the Free Presbyterian Church of this colony, in which, when the ordinances of The minutes having been read, the next ordinary meeting of Presbytery was appointed to grace are established and administered, you will be able to point to them, and say to your children be held in McCheyne Church, Kingston, on Monday, August 4. This having been intimated by the and to your children's children, “Behold the pattern of the altar which our fathers made!” In this Moderator, the Court was closed with prayer. house when built, the great doctrines of the gospel of Christ will be preach-152 FREE 151 PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD.

THE CALL TO REV. J. SINCLAIR. ed, and preached I trust faithfully and painfully. In this house will be proclaimed the doctrines of –––––––––––– the natural depravity of man, and the free sovereignty of God in saving any: the necessity of an The Presbyter, the well conducted organ of the sister Church of Victoria, contains the atonement for the soul, and a regeneration of the heart: the obtainal of the one by the efficacy of a following sensible paragraph in regard to this matter: – “As will be observed from our report of the divine sacrifice; and of the other by the operation of a sanctifying Spirit. In this house will be pro- recent meeting of the South Australian Presbytery of the Free Church, the call from Geelong to the claimed the great truths, that the sinner is justified by faith, but shall be judged by works: that the Rev. J. Sinclair was not accepted. We know that our friends in the Geelong congregation had set righteousness of Christ alone gives him a claim to heaven, but that his own personal righteousness their hearts very hopefully on this settlement, and the disappointment at Mr. Sinclair's non- is the preparation for the enjoyment of its felicities. In this house will be proclaimed the great acceptance is proportionately keen. There are circumstances connected with the case, however, practical truths, that pardon is offered to the chief of sinners, but that pardon will only be obtained which should keep the friends in Geelong from being unduly disheartened. It was impossible to on repentance; that the free offer of the gospel is made to all men, but that the promise of salvation consider this call without forecasting the effect which its acceptance by Mr. Sinclair might have on is only given to him that believeth – truths which ally us with the great reformers and witnesses of the organization of the sister Church in South Australia. The South Australian Presbytery, like our the past. But in addition to these will be proclaimed the Headship of Christ over the Church, and the own Church court in Victoria, is far from being numerically strong; and the removal of Mr. Sinclair Kingship of Christ over the nations – great truths for which the Free Church has been honoured to would have seriously affected it. As this was the consideration which Mr. Sinclair acted upon, the witness above other churches. For the maintenance of the one she suffered the loss of her congregation in Geelong will see that it was from no undervaluation of the call which they sent that temporalities: but, in view of the growing infidelity of the age and state, I take the other to be the the decision was unfavourable to them. For ourselves, we had some misgivings that the interests of present testimony. It is therefore a great work which you have undertaken. In the prosecution of it the Presbytery in South Australia would clash, or at least compete, with the wishes of the you will probably encounter difficulties. But there is an Infinite Spirit brooding now on the minds congregation from the first. And when we remember that there was another congregation as anxious of men as He formerly brooded on the deep, who will produce order out of confusion – there is an to keep, as the Geelong friends were to obtain, Mr. Sinclair's services, the result is not to be wondered eye that never winks, which is over the ways of man and seeth all his doings – there is a protecting, at. We are of opinion, after all that has happened, that it might have been for the greater good of the controlling, and directing hand which worketh out the counsel of the infinite mind, and no man Free Churches collectively had the call been favourably entertained; but we are very sure that the hindereth – and, knowing this, you know where your great strength lieth. Enter, therefore, upon this decision come to was conscientiously and prayerfully given, and we accept it unreservedly without undertaking with cheerful and willing minds. You would do service to God? Well, God loveth a any change in our very cordial feelings toward the brethren in the sister colony; and, notwithstanding cheerful giver. I have heard people talk of making sacrifices for God and Christ: but, when I consider some natural disappointment, we trust and believe that the same feeling obtains among our friends what sacrifices God and Christ have made for me, and for every believing one – when I reflect that in the Geelong congregation.” God so loved the world that He gave His only begotten Son, that whosoever believeth in Him might –––––––––––––●––––––––––––– have life – when I reflect that Christ left the bosom of the Father, with whom He had dwelt in unutterable glory from all eternity: that He condescended to veil His glory, and assume the form of controversy – a class in which he took great interest, and for which he was always well read up. a servant, and became obedient unto death, even to the death of the cross – when I consider these Towards the close of 1863 he married a young member of the Church, of genial disposition, Miss sacrifices as made for me and others, I cannot speak of making sacrifices for God and Christ. What Eliza Waite, the daughter of an Episcopalian clergyman, who had emigrated to the colony, but died shall I render unto God for all His benefits? Engage then in this work, not only with willing and soon after arrival: the marriage of his step-sister, who had been to him as a mother, occurring at the liberal minds, but also with prayerful and expecting hearts. Take the advice which experienced David same time and place. With his young wife he settled down on a station in Victoria, where he spent gave to his son and people when about to engage in a similar undertaking, “Set your hearts and your the next six years of his life. During this period he remedied the want of public ordinances to his souls to seek the Lord your God.” Think of what He has done for you, as an earnest and pledge of family and servants by conducting a religious service on Sabbaths in the retirement of his own bush what He will yet do for you. He has created you by His power. He has preserved you by His home. Having realised a handsome competency by the profits and sale of the station, in 1869 he providence. He is visiting you by His gospel. He is striving with you by His Spirit. When He thus purchased Hackham House, Morphett Vale, which he occupied with his family, and resumed draws nigh to you, do you draw near to Him. Seek Him earnestly, perseveringly, resolutely – set connection with the Church. In the same year he was elected to the deaconship, and in the year your hearts and your souls to seek Him, and arise and build ye the sanctuary of the Lord. Ye stand following to the eldership. As a deacon, he filled for sometime the office of treasurer: and as an this day, all of you before the Lord your God, your elders, your little ones, your wives, and the elder, he took his share of duty in the prayer meetings of the Church, as well as in the ordinary stranger that is in your camp, from the hewer of your wood to the drawer of your water. And so routine of its courts. His election as one of the members of Noarlunga to the House of Assembly, standing, I give you the charge which Moses gave to Israel, “Go forward!” Go forward to the exercised, as in other cases, an injurious influence on his spiritual life and work. Quit of the trammels attainment of every Christian grace. Go forward to the performance of every Christian duty. Go of Parliamentary life, accompanied by Mrs. Stewart, he visited England, and spent some time in forward to the possession of every Christian privilege. Go forward to the completion of the good Edinburgh, during the sittings of the Assemblies. His sojourn in Scotland did not appear, however, work which you have this day begun, and the top-stone of this house shall be brought forth with to have benefitted him, as he returned in a debilitated condition to his native shores. In the beginning shootings, “Grace, grace unto it!” May the God of Israel go with you! May the angel of the covenant of 1875 he lost his wife, and at the close of the year married his cousin, Miss Jeanie Leighton. The who redeemed your fathers, and carried them all the days of old, redeem and carry you! May the subsequent years of his life were spent in great retirement, and in an invalid condition. He was, pillar of cloud be your guide by day, and the pillar of fire your defence by night! Amid the Egyptian however, generally seen rendering his service as an elder at the communion table. A few weeks darkness of the world around you, may there be light in all your dwellings! And when privileged, in before his death he considerably improved in strength of body and clearness of mind, and hopes the good providence of God, to enter into the possession and enjoyment of this house of prayer, may were entertained of partial recovery to health, but these proved illusory. On the night of Saturday, you find in its Sabbath services a foretaste of that rest which remaineth for the people of God. “The March 1, he was seized with convulsive fits, and after a period of unconsciousness expired at 10 Lord bless thee and keep thee, The Lord make his face to shine upon thee, and be gracious unto thee. o'clock, on the morning of Sabbath, March 2. Intelligence of his decease reached the Church, just as The Lord lift upon thee the light of His countenance, and give thee peace. Amen, and amen.” they were about to commemorate the death of their and his Lord at that table 154 THE LATE MR. JAMES STEWART. 153 MAN'S MORTALITY.

On the conclusion of the address, the crowning act of the ceremony was performed by Mr. where they had so often seen him serving as one of the King's cup-bearers. MacAskill praying in a most impressive manner in the Gaelic tongue over the stone. After the His funeral took place on the following Monday, and was attended by a large and benediction, the people dispersed. “The building will be 28 feet in length, by 18 feet in breadth, with representative company of mourners, the Rev. J. Benny conducting Divine service at the house, and the walls 12 feet in height, and will afford a mustering place for the scattered Free Churchmen of delivering an address on the text, “His time in the flesh.” His remains were taken to the Scotch the North. cemetery, and laid beside those of his first wife, by whom he had one daughter and three sons, and he –––––––––––●–––––––––––– also leaves a young widow and infant daughter. His removal will be specially felt by the poor of his THE LATE MR. JAMES STEWART, J.P. district. ––––––––––– ═══════════ Death has made another gap in the ranks of the Eldership of our Church. Mr. James Stewart, MAN'S MORTALITY. the only son of Alexander Stewart and Elizabeth McLean, by a former marriage, Hay, was born at –––––––––– Cherry Gardens, in this colony, May 15, 1841. When he was about 5 years of age, his parents The following beautiful poem is justly considered a poetical gem of the highest order. The original removed to the South-East, and his boyhood and early youth were spent at Moyhall, (in Gaelic, the is found in an Irish M.S. in Trinity College, Dublin. There is reason to think that the poem was written by seat of the McIntoshes,) a station acquired by his father. Without young companions of his own sex, one of those primitive Christian bards in the reign of King Diarmid, about the year 554, and was sung or in that then sparsely peopled district, and confined to the society of his step-sisters, he grew up a lad chanted at the last grand assembly of kings, chieftains, and bards ever held in the famous Halls of Tara. The of delicate tastes, and was noted for antipathy to the coarse language and rough manners of the bush. translation is by the learned Dr. O'Donovan Early deprived of his mother, he received his first impressions from his step-sister Margaret, Like a damask rose you see, afterwards Mrs. C. M. Sprigg, and his elemental education at Portland, in Victoria. In 1858, the Or like a blossom on a tree, family left the South-East, and settled down at Woodlands, Morphett Vale – a new home which gave Or like the dainty flower in May, him facilities of educational training at St. Peter's College, and afterwards at Mr. Whinham's Or like the morning to the day, Grammar School, North Adelaide, in conjunction with attendance on Free Presbyterian ordinances Or like the sun, or like the shade, at the John Knox Church. In June, 1862, he was admitted to the membership of that Church, along Or like the gourd which Jonas had; with seven other young communicants, two of whom, Miss E. B. Baker, and Miss Mary Graham, in Even such is man, whose thread is spun, young motherhood, entered into rest a few years afterwards. On joining the Church he at once took Drawn out and out, and so is done. a prominent position among the young men of the congregation, teaching a Bible class with much The rose withers, the blossom blasteth, success, and particularly distinguishing himself as an essayist in the training class on the Popish The flower fades, the morning hasteth, The sun sets, the shadow flies, The snow dissolves and so must all. The gourd consumes; the man – he dies. ═══════════ Like the grass that's newly sprung, Or like the tale that's new begun, INSTRUMENTAL MUSIC IN CHURCHES. Or like the bird that's here today, ––––––––––– Or like the pearled dew in May, TO THE EDITOR. Or like an hour, or like a span, Sir, – I am sorry to learn by the Free Presbyterian Church Magazine of Or like the singing of the swan; January 1879, that they are getting musical instruments into some of the Churches of Even such is man, who lives by breath, Is here, now there, in life and death. Scotland, and that on the first occasion of using one of them at Brechin Cathedral, The grass withers, the tale is ended, the Rev. Dr. Boyd said “they had reason to rejoice in the dying out of unreasonable The bird is flown, the dew's ascended, bigotries perished now from the minds of all cultured men and women, which too The hour is short, the span not long, long deprived the National Church of the great privilege and help in its public praise The swan's near death, man's life is done. of this hallowed instrument of glorious sound.” Like to the bubble in the brook, Now if any one had attempted to bring instruments into the Church to help to Or in a glass much like a look, Or like the shuttle in weaver's hand, praise God when I was in Scotland, we would have thought them fitter for the Or like the writing on the sand, madhouse than the Church; but I left Scotland for South Australia in 1838, and Or like a thought, or like a dream. according to Dr. Boyd, some of the peoples' minds are highly cultured since then. We Or like the gliding of the stream; ignorant people thought that as we had no command nor example from our Lord or Even such is man who lives by breath, Is here, now there, in life and death. any of his Apostles to use instruments in God's service, we had no right to use them, The bubble's out, the look forgot. especially when Jesus forbids such worship. In St. John 4: 23-24 he says “The hour The shuttle's flung, the writing's blot. cometh, and now is, when the true worshippers shall worship the Father in spirit and The thought is past, the dream is gone. in truth: for the Father seeketh such to worship him.” “God is a spirit: and they that The waters glide, man's life is done. worship him must worship him in spirit and in truth.” Now I believe 156 INSTRUMENTAL MUSIC IN CHURCHES. FOUR CHARACTERISTICS OF TRUE GODLINESS. 155 that Jesus had a right to alter the worship of God from a ceremonial to a spiritual form; but Like to an arrow from the bow, Or like swift course of water flow, I deny that Dr. Boyd has the right to alter it from a spiritual to an instrumental form. Or like that time 'twixt flood and ebb, Whatever Dr. Boyd and his friends have cultured their minds with, it surely has Or like the spider's tender web, not been by studying the Gospel. Paul says (1 Cor. 14: 15) “I will pray with the Spirit, and Or like a race, or like a goal, I will pray with the understanding also: I will sing with the Spirit, and I will sing with the Or like the dealings of a dole, Even such is man, whose brittle state understanding also.” Now for all Dr. Boyd's puff about his “hallowed instrument of Is always subject unto fate. glorious sound,” it has neither life nor spirit in it; and as for understanding, would it had as The arrow shot, the flood soon spent, much as Balaam's ass which reproved the mad Prophet! The true worshippers of God need The time no time, the web soon rent, no such instruments to assist them in worshipping him now, as Jesus has promised them The race soon run, the goal soon won, the Holy Spirit's assistance, which is far better. When the Church was in its childhood, God The dole soon dealt, man's life soon done. commanded them to use trumpets and horns at certain times and for certain purposes, and Like to the lightning from the sky, Or like a post that quick doth hie, he permitted his servants to use other musical instruments in praise. But when the fulness Or like a quaver in a song, of time was come, God sent forth his Son, made of a woman, made under the law, to redeem Or like a journey three days long, them that were under the law, that we might receive the adoption of sons. And because we Or like snow when summer's come, are sons, God hath sent forth the Spirit, of his Son into your hearts, crying, “Abba, Father!” Or like a pear or like a plum,– Even such is man, who heaps up sorrow, If God has so redeemed us by his Son, and made us sons of God, shall we go back to such Lives but this day, and dies tomorrow. weak and beggarly elements as the Church was under before Christ came and delivered The lightning's past, the post must go, her? No, no. We believe man's chief end is to glorify God, and we can do that best by our The song is short, the journey so, united voices, assisted by the Holy Spirit. We need no lifeless, senseless instrument to assist The pear doth rot, the plum doth fall, us. Suffering is the most difficult part of evangelical obedience; but the grace I am, Sir, &c., necessary for it is provided for all the saints. “To you it is given in the behalf of AULD SANDY ANDERSON. Christ, not only to believe in him, but also to suffer for his sake.” His own sufferings ═══════════ were the most trying part of his humiliation; and he set us the example of enduring reproach, loss of worldly interest, toil, and death, for the gospel. FOUR CHARACTERISTICS OF TRUE GODLINESS. In vain they think themselves converted, who dream of joy, and relate their –––––––––––– superficial and delusory experience; but would not suffer inconvenience for the 1. Union by FAITH to the Redeemer, together with a profession of allegiance cause of true religion. Not so those who took joyfully the spoiling of their goods, to the Lord. The 144,000 are “with the Lamb on Mount Sion, having his Father's knowing that they had in heaven a more enduring substance. He who will save his name written in their foreheads.” They are in the church; they bear the mark of their life shall lose it; and he who loseth his life for my sake shall find it: God, as his peculiar property, and they avow their obedience to him. Their highest 4. Uprightness. “And in their mouth was found no guile, for they are with- privilege, and their distinguishing blessing, is to be with him as their living Head, out fault before the throne of God.” “Behold an Israelite indeed, in whom is no who, as the Lamb without spot, made atonement for them. Faith forms this union guile.” Speaking without deceit, the saints had rather be charged with an honest and with the Saviour. Two distinct intelligent beings cannot unite without a mutual giving frank imprudence, if men chose to call it so, than with intrigue and deceitful and receiving of the one to the other. The Son of God is given that we may receive management. Act as he will, and talk as he will about religion; let him relate his him. Faith “receives and rests upon him alone for salvation, as he is offered to us in sorrows, and describe his ecstasies; let him descant upon his benevolence, and set the gospel.” It appropriates the Saviour to the person, and for the salvation of the forth the beauty of virtue with affected fervour, and with factitious eloquence; still convinced sinner. the deceitful man cannot be a Christian, or admitted among them who are the first- Faith is the FIRST of the Christian GRACES. A Novice may err in fruits unto God and to the Lamb.” arrangement; but Christian experience gives to faith the first place. “We live by faith, These characteristics are not matters of doubtful disputation. They are plain, we walk by faith.” “He that believeth not is condemned.” and easily applied to the heart. They are furnished by the vision of John, and happy 2. Purity in doctrine and worship. “These are they which were not defiled are they to whom they are applicable. The pious people, throughout the several with women; for they are virgins.” parts of the Christian world, and in the different branches of the Christian 158 FOUR CHARACTERISTICS OF TRUE GODLINESS. 157 DO YOU EVER PRAY IN YOUR FAMILY? Idolatry, will-worship, and superstition, have always been represented as church, will recognize in reading this part of the sacred volume, their own character spiritual adultery. The eye was made for the light: and he is blind who cannot see described in it to their comfort; and again, they join in the song of the ran-somed, the sun. Truth is spiritual light, and the sanctified intellect will receive the truth. and are transported with the unutterable delights of the heavenly harmony. – Dr. To open the eyes of the understanding, to turn them from darkness o light, is the Alexander McLeod. work of God's spirit: And we cannot conceive of miracles of grace being wrought by a holy God, for the purpose of making men heretics. If the gospel be hid, it is ═══════════ hid to them that are lost. In vain they do worship me, teaching for doctrines the DO YOU PRAY IN YOUR FAMILY? commandments of men. God converts men by the gospel. Those who love himself, ––––––––– will love also his holy word. Although the creed of their churches should be BY THE REV. WILLIAM NEVINS, D.D., LATE of BALTIMORE. There are families that call not on the name of the Lord. Nor is it a new imperfect or erroneous – although their ministers should be disposed to conceal or thing: there were such so long ago as when Jeremiah lived. He takes notice of them. misrepresent the truth, all the saints are taught of God, and are in heart attached to He has a prayer about them. It seems he was divinely inspired to call down the his doctrine and his worship. Soul satisfaction in the promises and precepts of the indignation of the Lord upon such families. “Pour out thy fury,” he says, “upon the Saviour, and a chaste affection for all his ordinances, are essential to the virgin families that call not upon thy name.” I would not like to have been a member of daughter of Zion. “They called the church a virgin,” says Hegisippus, “when it was one of those families, and much less the head of one of them. It must have been not corrupted by vain doctrines.” It is impossible that a renewed man under the very offensive to the Lord that there were families in which he was not direction of God's Spirit, should not take delight in the doctrines of his precious acknowledged and worshipped. And if there were such families among the heathen word, whensoever they are understood. nations that offended him, how much more must it have displeased him that there 3. Suffering for Christ's sake. “These are they which follow the Lamb should be such families even among his people Israel – families that did not in the whithersoever he goeth.” They take up their cross, and follow him. family capacity invoke him! I do not know why it should be less offensive now. I Common blessings, such as families daily share, call for common thanksgivings. do not believe it is. Families are now under as great obligations to God as ever they Common wants, such as families together feel, call for common supplications. Is it were. not fit that families, in retiring to rest at night, should together commit themselves Some persons ask why we insist on family prayer as a duty. They say we to the divine keeping; and in the morning unite in praising the Lord for having been cannot produce any precept enjoining it. That is true enough. But I wonder if that their protector? It is a clear case it seems to me. Besides, fathers are directed to is not a duty, the omission of which is the subject of prophetic denunciation. I bring up their children “in the nurture and admonition of the Lord.” But can they wonder if that is not by implication commanded, the neglect of which brings down do this while they pray not with them and for them? I do not know how we are to the wrath of God on those guilty of the neglect. There are some things so manifestly comply with the apostolical exhortation to pray “everywhere,” unless we pray in reasonable, and of such self-evident obligation, that they need no law expressly the family, as well as under other circumstances. enjoining them. It is not necessary that they should be taught in so many words. Is any one in doubt whether the practice or omission of family prayer will But if we have no express precept on the subject, we have pretty good be the more pleasing subject of retrospect from the dying bed or the eternal world? examples in favour of it. I suspect Abraham – who was so careful to instruct his Parents should not forget that presently will come the long deferred and greatly household in the way of the Lord – did not neglect to pray with them. And David, dreaded season of taking the last look and the last leave of those whom their decease I am quite confident, prayed in his family. It is said of him on one occasion, that he is to make orphans. Oh, then, what a sweet thought it will be to enter into the dying returned to bless his household. No doubt there were both prayer and praise in that meditation, that they have been in the daily habit of bowing down with their family. Certainly Joshua must have prayed in his house; how otherwise could he children in prayer, and commending them to the care and grace of their heavenly have fulfilled his resolution that his house as well as himself should serve the Lord? Father, and that they may now indulge the confident hope that he will infinitely What! resolve that his house should serve the Lord, and not join with them in more than supply the paternal place which they are to leave vacant. supplication for the grace to serve him; that is not at all likely. But what need of more argument? I suspect everybody secretly admits the Now I would ask if it is not proper and right that every head of a family obligation of family prayer. I judge so from the trouble many are at to apologize should adopt the resolution of him who said, “As for me and my house, we will for the neglect. It tries them not a little to satisfy even themselves with an excuse. serve the Lord?” But can there be religion in a house without prayer? Is there not The usual plea is inability, they have not the gift they say. What gift? Can they not col- DO YOU EVER PRAY IN YOUR FAMILY? 159 160 DO YOU EVER PRAY IN YOUR FAMILY? inconsistency in saying, “I and my family will serve God, but we will have no family lect their family together night and morning? Have they not so much authority in altar no offering?” Is not prayer an essential part of the service of God ? I wonder if their own house as that? And then can they not read a portion of Scripture to them; any one ever lived who supposed that family prayer was not more pleasing to God and kneeling down express their common desires to God. The beginning of almost than the omission of it. I wonder if the practice of family prayer ever distress- ed any every good habit is difficult. The most of those who make this apology presume on conscience. The omission of it has troubled many. their inability. They say they cannot before they have tried. But until they have tried It is admitted, I believe, to be the will of God that we should pray to him they do not know whether they can or not. What if some have tried once and failed? socially. The Lord's prayer was constructed for social use. The disciples were One failure should not dishearten them, nor two, nor even twenty. Besides, how do directed to use it when they should pray together; and it is, accordingly, in the plural those who presume on their inability to conduct family worship know what assistance number: not “my father,” but “our father.” Now, is God to be socially worshipped, they might receive from God if they were to make an humble and faithful experiment? and yet not worshipped in that first, most permanent, and most interesting form of If any one shall condescend to read this who does not pray in his family, I society – the form of society instituted by God himself – the family? Is that to be advise him to commence immediately. He knows that he will never be sorry for it, believed? But the Lord's prayer seems not only intended for social, but daily use. if he does; but he is not so sure that he may not be sorry for it if he does not. If “Give us this day our bread,” is one of its petitions. It does not contemplate the there were no other reason in favour of the practice, this alone would be sufficient. morrow, it asks supplies but for one day. Now, if – as it appears from this reasoning I think it is Jay who says that a family without prayer is like a house with-out a roof – social prayer should be daily, where but in the family, the society which is – it has no protection. Who would like to live in such a house? abiding, and which a single roof covers, can it with propriety be daily? Should there be public religious services daily, or daily prayer meetings for “this pur-pose? Then, how suitable it is that those who together share their daily bread should together daily ask it. How reasonable and comely is household religion – family worship. the whole earth, to show Himself strong in the behalf of them whose heart is perfect toward Him.” “We know that all things work together for good to them that love God, to them that are the called according to His purpose.”

In the personal suite of the Master while on earth, there were two apostles

of similar name but of very dissimilar character. The one was called Judas Iscariot; the other Judas or Jude, the brother of James. The one was a traitor, the other a faithful servant. As the one name came near to the other in sound it might happen that sometimes they would be confounded; and in future time, readers of the Gospel narrative might attribute to the traitor what was said or done by the true disciple, and to the true disciple what was said or done by the traitor. But the Lord, who has a special providence over His own, and is ever ready to throw His shield around

the reputation of a true follower, keeps the marches clear between them. On one occasion a question was asked at the Master by one of the Judases – a question which as manifesting great strength of religious affection would, if taken as that of the trait or, have given us a mistaken idea of his character to the loss and prejudice of the other. That mistake, however, the Lord carefully guards against. The inspired evangelist, John, inserts a parenthesis of two words, “Not Iscariot,” which, while it ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– J. S. LEWIS, PRINTER, ADELAIDE. separates the precious from the vile, serves also like the magnetic needle to point out to us the way of the Lord in the matter of special or distinguishing providence. 162 “NOT ISCARIOT.”

The special or distinguishing providence of God is strikingly manifested in maintaining before the world the good name of His people. Among the good things which some possess, a good name is entitled to a high place. “A good name THE FREE PRESBYTERIAN. is rather to be chosen than great riches, and loving favour rather than silver and gold.” Some, however, are found to be rather inordinately solicitous about their ════════════════════════════════════════════════════ VOL. 2. No. 18.] JULY 1, 1879. [PRICE 6D. good name. But they are generally such as wear it to cover their own native ════════════════════════════════════════════════════ ugliness. It serves them much as do the fine garments of a dirty wooden idol – it hides the want of a good conscience. Professors they are, who, having no good “Not Iscariot.” thing towards God, study to supply that want by appearing well in the sight of ––––––––––– man. In behalf of such, God does not exercise His special providence. He leaves GOD'S government of the universe is twofold – natural and moral. The them to sacrifice to their own net – to care for their own rag of reputation. Such a inanimate and irrational creation are the subjects of His natural, angels and men the reputation can confer no real worth. But when a good name leans back upon a subjects of his moral, government. good conscience the case is altered. It is then like shadow to a picture, giving In the moral government of His creatures God exercises a general and special completeness; like embroidered garments to a living figure, giving gracefulness; or distinguishing providence. His general providence is exercised about the world as like the atmosphere to a breathing object, giving additional form and breadth to distinguished from the Church, in which respect He is said to send His rain upon the the figure of the good man. For such a good name God cares, and towards its unjust as well as the just. But His special or distinguishing providence is exercised preservation He exercises His special or distinguishing providence. towards His Church and people. Their interests are very dear to Him. Their welfare Whilst the Bible teaches the theory, it gives us also examples of the fact He has ever in view. Hence it is said, “The eyes of the Lord run to and fro throughout of a special providence. Take an illustration of God's special care over the good name of His people during life. Before the tabernacle in Shiloh stood a woman in Take further, an illustration of God's care over the good name of His people the attitude of worship. There was something peculiar in her manner. She wept long after death. My readers may all have heard of Patrick Hamilton, the first martyr sore. Her lips moved, but her voice was not heard. Upon a seat, by a post of the of the Scottish Reformation. Some years ago a State paper was discovered wherein tabernacle, sat the High Priest, old Eli. He marked her, and struck with her the treasurer of the royal household of Scotland had entered under date 1543, a charge peculiar appearance, he formed his thought regarding her and gave it expression for a gown to “Isabel, daughter of Patrick, Abbot of Ferne.” From date, name, and in the expostulation, “How long wilt thou be drunken? Put away thy wine from circumstance there could be no doubt entertained that the person was a daughter of thee.” It was a great mistake. The charge was at once rebutted, quietly and steadily the martyr, and probably a posthumous child. Now Patrick Hamilton had died young, repelled by the woman. But although she obtained from Eli the assurance “Go in at the age of 24, and in the silence of history historians had concluded that he died peace,” the slander might stick to her coming as it did from the High Priest of unmarried. Yet here was direct evidence, evidence that could not be gainsaid, under Israel. Although she had a good conscience she might suffer in her good name. the hand of the royal treasurer, that he had a daughter to whom the royal bounty was Now, mark how God maintained it before men. Three or four years passed by, extended. Could it be that the martyr whose memory had been cherished for three and the same woman again appeared before Eli, but this time with a weaned child, centuries as one of the Lord's most devoted and faithful followers was really after all the answer to her prayer. And she said, “Oh, my lord, as thy soul liveth, my lord, a traitor? Could it be that one who censured so keenly the flagitious lives of the I am the woman that stood by thee here praying unto the Lord. For this child I Romish priesthood was no better than themselves? The matter began to wear an ugly prayed; and the Lord hath given me my petition which I asked of Him.” Hannah, look. But mark the special providence of God. Upon the back of the discovery of the the pious Hannah, was mistaken by God's minister for a drunkard, and lo! the State paper came another. The writings of a co-temporary Scotchman banished from Lord years after stept in to shield her good name, and by the answer to her prayer his native land, a pupil and a convert of Hamilton's – writings which had been hid for wrote ever before the High Priest the parenthetical words “Not Iscariot.” three centuries were brought to light 164 “NOT “NOT ISCARIOT.” 163 ISCARIOT.”

Take also an illustration of God's special care over the good name of His in France, and in one of them the writer in the most artless and undesigned way people in death. The Master is delivered up to Pilate. The charges against him are not stated that his father in Christ, Patrick Hamilton, had married a lady of noble rank proved to the satisfaction of his judge. He believes him to be innocent. But the chief between his return from the continent and his martyrdom at St. Andrew's. Little did priests and elders concuss him to decree his death on the ground that if he let him go Alexander Alesius foresee the importance of that brief statement to the good name he, Pilate, will not be Caesar's friend. A weighty threat that, and one that Pilate dares of his friend three centuries afterwards. The martyr's name was beginning to look not contemn. Against his own convictions, in despite of the striving of the Spirit of very like the name of a traitor, when lo! the parenthetical words appeared which God within him, he decrees his crucifixion. He writes over his cross, “This is Jesus kept the marches between them, and the angel of God by the hand of Alesius wrote of Nazareth, the King of the Jews.” To this superscription the chief priests and elders over the walls of Paris in characters which all could read, “Not Iscariot.” object. They would have it read “He said I am King of the Jews.” “Nay,” urges Pilate, First conclusion. The providence of God is exercised about the minutest “You said it. You told me that you would have no king but Caesar. Had Jesus been affairs of His people; therefore they should not be inordinately solicitous about your rightful king, you would have disowned him. You gave him over to me on the them. The statement indeed, that God's providence is thus concerned, has given rise ground that you had no king but Caesar. You appealed to my fidelity to Caesar. You to a popular objection against Providence itself. It is objected that the doctrine of told me to crucify him because you would have no king but Caesar.” Pilate has thus providence is inconsistent with the majesty and dignity of God, because it had his revenge upon the chief priests and elders. They concuss him to a deed against represents Him as expending His care on objects unworthy of it. But this objection his better judgment. He pillories them. He will not alter his writing, and in three is founded on an erroneous conception of what constitutes true dignity and majesty. languages makes known to the world the sovereignty of Jesus. The good name of Suppose a great king, for example, whose rule was exercised over a vast empire, Jesus, the head of all Christians, was about to suffer in death, and his rightful claims and whose reign had been made lustrous by glorious and signal victories over his to be impugned, or at least derided. But God steps in by special providence, and by enemies, suppose such a king, in no way relaxing his care over the weightier the hand of Pilate vindicates the claims of His own, and publishes by the writing on matters of government, were at the same time to extend that care particularly and the cross the truth to the world of mankind. specially to some village or hamlet of his vast empire, and interest himself in all the concerns of its inhabitants; would not such an act of condescension merit for him when he wrote the inscription on the cross, but it formed the material on which the the title of the Father of his people, and shed a lustre over his government which Providence of God wrought to declare to the world the sovereignty of His son. And the greatest victories would not do? Would any one but a splenetic say that he was as God controls and directs evil purposes to the accomplishment of His own designs, bestowing his kingly care on objects unworthy of him? Would such an attention so does He good purposes. The writing of Alexander Alesius three centuries ago, the detract from his majesty and dignity? No. So neither does the care bestowed by search after Reformation documents in our age, formed the materials out of which God on the meanest concerns of His people detract from His, but rather magnifies the Providence of God adduced and manifested the good name of the Martyrs of the power and greatness of that mind which governs with equal ease an atom and a Jesus Christ. Let us then employ all lawful means, bearing in mind that, however star. A more just conclusion was drawn by Paul, when he intimated that God was prudently we may form our plans, and however successfully we may execute them, glorified in the most minute actions of a Christian's common life, and therefore the event depends on God, who by His providence directs or controls our steps. The besought them “Whether they ate, or drank, or whatsoever they did, to do all to the use of means forms our part, the control and direction of these God's part, in the glory of God.” Grant then that it is so, grant that Providence is interested in what economy of the world. some may call a believer's trifles as that out of which glory may accrue to God, and Third conclusion. The providence of God is sometimes obscure, therefore wherefore so much anxious solicitude about them on our part as if we had no God's people should exercise patience till He reveals it. It was, no doubt, an obscure provider? If God gets glory in their use, will He not provide the things to use? If providence to Hannah, that she who went with such a full heart of sorrow to worship God gets glory from a believer's good name, will He not keep it and maintain it? at Shiloh should meet such a rebuff from God's High Priest. But, patience, Hannah! Why then such inordinate solicitude? If God clothe the grass of the field, is it not thou wilt soon know that the Lord keepeth the feet of His saints; the Lord who looketh an assurance that He will much more clothe you? “Therefore,” is the injunction of on thy heart and knoweth thy purpose will, after a trial of thy patience, bring forth the Lord Himself, “take no thought,” no inordinate solicitude, “saying thy righteousness as the light. It was an obscure providence to many of 166 “NOT ISCARIOT.” 165 HESTER AND IDA. what shall we eat? or what shall we drink? or wherewithal shall we be clothed? Take God's people that one, whom they could not believe to be a traitor, and who for no thought for tomorrow.” three centuries had been regarded as a martyr, should be arraigned and nearly con- Second conclusion. The providence of God is exercised by means, therefore demned on newly discovered evidence which they could not gainsay. But, pat- we should not tempt Him by neglecting to use them. As being inordinately solicitous ience, patience. The Lord will lift the cloud, and the good name of the martyr of the about our minuter affairs is to distrust God, so neglecting to use the means God has Reformation shall come out in the face of the sun. Patiently then, let us wait the provided is to presume on God. The one is just the extreme of the other. Both are clearing away of obscure providences. Satanic suggestions, and constituted the first and second temptations of our Lord. Yet Fourth conclusion. The providence of God is always equitable, therefore there are some who argue that if God's providence be over our minutest affairs there His people should have confidence in it. Sometimes they cannot just see the equity is no necessity for us to use means. Why, means are just the rough material out of of God's government. Asaph for a while failed to see it. He looked on the which God shapes the events which He proposes to accomplish. Man's agency and comparative conditions of the wicked and the righteous. He saw the former God's control are the two elements which operate in the government of the world. “A prosperous, while the latter had a full cup of affliction wrung out to them. His man's heart deviseth his way, but the Lord directeth his steps.” Hum- an purposes confidence in God was for a moment staggered. But when he was enabled in the thus form essential elements of the plan of providence. Pharaoh's heart devised his atmosphere of God's sanctuary to consider their relative end, when he saw that the own way when he undertook the insane project – for insane it was, as being at war wicked were placed in slippery places that they might fall, while the righteous had with the instincts of nature – to murder the male children of the Israelites. His an everlasting portion in God, he discovered his mistake and resumed his inhuman purpose was his own, but it formed the material on which God exercised confidence in the equity of God's proceedings. Lazarus may have had enough to do His control. He allowed the machine of murder to go once round before the instincts to maintain his confidence in the equity of Providence when he contrasted the of nature stopped it; but that one turn threw into Pharaoh's palace a foundling who relative positions of himself and the rich man. But he found that it was not was to be the instrument in the hand of Providence of delivering the people of Israel misplaced when in Abraham's bosom he heard how the account was balanced, from bondage. Pilate purposed only to revenge himself on the chief priests and elders “Son, remember that thou in thy lifetime receivedst thy good things and likewise Lazarus evil things, but now he is comforted and thou art tormented.” contents. It is certainly a curiosity when one thinks of it as a young lady's bedroom. TRUST GOD IN LITTLE THINGS. J. B. It is a large oblong room which opens on a verandah by one door – another which communicates with the rest of the house she has had closed up – a window looks ═══════════ upon the flower garden, which is Mrs. Hilton's delight, and is very tastefully HESTER AND IDA. arranged; blocking up the closed door is Kate's bed, a small curtainless iron one, –––––––– looking very beautifully white but very bare; at the foot of that is a large chest of By M. L. L. drawers, and over these a curious looking shelf, containing an elaborately worked CHAPTER III. side-saddle, two pegs above it hold the bridle and whip. Kate won't have these kept IDA'S LETTER. Dec. 9, 186 –. in the harness room; she says they get dusty. Near the sofa on which I rested, so that Ida has been gone a month, and I am still at Mrs. Spencer's. How wearily you can stretch your hand out and get a book without moving, is a bookcase, literally the days have seemed to “drag their slow length along” since I last saw her bright “crammed” with books of all sorts and sizes – school-books, novels, poetry, face! And yet I have every reason to be happy and thankful on her account. She is periodicals, a small French Bible, and a large English one. Stuck firmly to the top of really happy in her bush home, and her letters are full of the novelties that she sees. the bookcase is a beautiful bird's wing, a mountain duck's she afterwards told me. She speaks particularly of Mrs. Hilton's young sister, Kate Fielding. She is Ida's Over the washing stand were hung on small nails eggs threaded together, beautiful own age – eighteen – and has just returned from school in Melbourne. I can hardly pale green, white and speckled. Two emu eggs, prettily mounted on carved wood, tell whether she likes her or not yet, but she says she wonders if she (Miss Fielding) form vases, and are filled with flowers on the dressing table. I was rather startled, you is a specimen of what an Australian young lady ought to be. She is evidently may believe, when something jumped from somewhere above me on to my head, puzzled. She is very much pleased with the children, who are under her own and which I found to be a great white cockatoo. I gave a sort of 168 HESTER AND IDA. 167 HESTER AND IDA. charge, and speaks quite approvingly of her “friend, the ogre!” scream which awoke Kate. She laughed at the consternation in my face as I looked Dec. 16. at the bird, which I had pushed upon the floor. “Poor Bob,” she said, “he wants his I have just received my weekly letter from Ida, and as I know, dear Aunt supper,” “Bob's supper,” replied the bird, dancing before us. “Come along then,” said Mary, that you look anxiously for all the minutiae of our daily life, I shall insert it in Kate, and she knelt down, and he mounted on her shoulder and went with her to be full: – fed. When I looked above the head of the sofa I saw that there was a perch there, with “ Boranga, Dec. 12, 186 – . a deep shelf under it, made expressly for 'Bob' Fielding. Soon after Kate's exit with “My Dearest Hetty – When I received your last letter I had just returned from 'Bob,' she called to me to come and see her 'pets,' and there, in a small yard, fenced my first appearance at a kangaroo hunt. I don't think I distinguished myself at it off from the garden, I saw as oddly assorted an assemblage as one could well find. particularly, beyond managing to keep my seat in the saddle, which was some- thing There were two large sheep, which Kate calls lambs; she explained that she had for a beginner. In spite of all disadvantages, I think it was thoroughly delightful, and brought them up, and so always spoke of them as lambs, they seemed scarcely able to see Kate Fielding's equestrianism is a treat not to be forgotten. I do not think I have to carry the weight of wool upon them. A young emu, which looks very ugly – Kate yet described her to you, but I will do so now, that you may think of her more said with a sigh, that she hoped she should be able to keep this one, as of the two that definitely. She is neither tall nor short – I think she will incline to stoutness as she she had before, one died and the other wandered back into the bush – a swamp hawk grows older, at present she is only prettily plump – she has light hair, lighter than as Kate calls it, with its beautiful black eyes, and two sparrow hawks, two kangaroo mine, and very merry blue eyes, the same large mouth and beautiful teeth that you dogs, and a black cat! “This is where I feed them,” said Kate, “they come here noticed in Mrs. Hilton. The hunt day was a holiday, and Kate took me to her room, regularly for their breakfast and supper. I don't think you care for pets, Ida,” she went as she said, to have a chat – it was after our return – but before we had talked long on, as she cut up pieces of raw mutton for the hawks, “I hoped you would.” “I wish she said she was so sleepy that she must have a nap, and advised me to have one too. I did,” I answered, “but then you don't care for music, so that makes us equal.” “Yes, I intended to do so, and settled myself comfortably on the sofa, but my eyes began to I suppose so,” she replied with such. a tone of being resigned to the inevitable, that I wander round the room, and I soon found myself taking a careful survey of its laughed. She laughed too; and I, willing to show my sympathy, took a murderous looking knife, and began to cut up mutton for a friendly looking 'native companion' to be waxing quite eloquent, while she listened in deferential silence. She seemed that stood by.” impressed with the profundity of his learning, and had a feeling of reverence for ––––––––– him accordingly. “Patient angel,” said Mrs. Blackwood, rolling her dark eyebrows. CHAPTER IV. “What a comfort it is that there is some one to listen to his learned horrors!” Mr. MRS. WESTON'S NOTES. Blackwood evidently appreciated the comfort of having a good listener too. He Hester and Ida had no friends in the colony, and it was three months after handed Miss Manners a chair with an air of gratitude that cast a pleasant expression Ida's departure for the bush before Hester obtained a suitable situation. The family over his usually meditative face. Cecile's keen eyes remarked the action and to whom she went bore the name of Blackwood – Mr. and Mrs. Blackwood, and expression, and she cast many criticising glances upon Miss Manners as we sat at two daughters, aged respectively fourteen and ten years. Hester had only been there luncheon, of which, however, Miss Manners was altogether unconscious. Mr. a short time when I first knew her. I went in one morning to consult Mrs. Blackwood would willingly have resumed the subject after luncheon upon which Blackwood upon some charitable object in which she was interested, and not he had been speaking, but he said with a look of regret that there was a meeting of finding her at home Cecile Blackwood asked me to wait till she returned. She then the shareholders of the Toomba Mine, which he must attend, so he took his hat and introduced Miss Manners. Her gentle lady like demeanour pleased me greatly. I went out. Miss Manners and her pupils had some studies to finish, and so I was left had been speaking with her a few minutes when Alice, the younger girl, came in. with little Mrs. Blackwood. As soon as the door closed upon them she came and “I am so glad you have come,” she exclaimed, “but Mrs. Blackwood has gone out.” sat on the couch beside me, and with an impatient jerk of her whole body said, There was such a puzzled expression on Miss Manners' face as she made this “You see how it will end!” “What do you mean?” I asked. “That girl, that nice remark, that I could not help smiling. She evidently thought that Mrs. Blackwood amiable young lady you know is marching into the fortified city of Mr. was the mother of these girls, and could not understand their manner Blackwood's heart, and the end of it will be that he will ask her 170 HESTER AND IDA. 169 THE HIDING PLACE. of speaking of her. “Mrs. Blackwood is Cecile and Alice's aunt,” I said. “Oh, beg to be Mrs. Edward Blackwood.” “Well, do you object?” “Of course, I object.” “I your pardon,” she said, with a vivid blush. “For looking puzzled,” said I, and just don't see why, she seems to be a very nice girl.” “She is a charming girl; but if she as I spoke Mrs. Blackwood herself came in. Small and thin, with a rather sallow becomes Mrs. Blackwood you know well enough that I shall have no home in the complexion, dark hair, and bright black eyes, she was the embodiment of energy. world, and I will do all I can to prevent it. “Very likely she would not accept him.” She was a German but spoke English well. She had married Mr. Blackwood's “Very likely she would not accept him,” she mocked, “a poor lonely girl without a brother at a time when they (Mr. Blackwood and his brother) had been resident in friend in the colony, or a protector in the wide world, but better off than I am for her native country. Her husband was not spoken of in these days. “The heat is all that” she added, as if she had drawn too compassionate a picture of Miss horrible,” said the little lady, fanning herself vehemently. “A quarter to one,” said Manners. “What do you mean to do?” I asked. “Shall I tell you what I heard when she, taking out her watch, “Mr. Blackwood will be in for lunch before he is I was out this morning?” she asked again, I heard that some one was in Adelaide, wanted,” and then she went away to take off her bonnet, insisting upon my going come to tease our lives out of us again, and tease me to go to Melbourne with him with her to do likewise. When we returned to the dining-room Mr. Blackwood was again, and begin the old, wretched, wicked life again, but I won't, I won't, God there. He was a solicitor by profession, and had also an income from copper mines. helping me.” “Your brother would never see you want,” I said soothingly. “No; he He was, I had almost said, “a philosopher,” but that will scarcely apply to his is good,” said the little woman, melting into tears, but I am only his brother's wife, character, though he was a deep thinker, a profound scholar, so humane and gentle and so I must scheme to make my foothold good. He must not marry Miss Manners, that he would not have hurt a worm, and altogether “without fear and without and so I tell you that you may not wonder at anything I do.” I said nothing – she reproach.” His was certainly a most benevolent face, in which keen blue eyes were was sorely perplexed and troubled – this husband of hers had been twice convicted a remarkable feature – he wore spectacles – his hair was dark and slightly tinged in Melbourne, and imprisoned for short terms, when at large again he either preyed with grey, but very luxuriant still, his forehead square and broad; he was rather tall, upon his brother, or lived by gambling. No wonder poor Emmeline dreaded hearing but not very upright, and unlike many studious men, scrupulously neat in his dress of him; her seven years' experience of life with him had been none too sweet. I and whole appearance. He was talking to Miss Manners as we entered, and seemed sympathized with her most deeply, but at the same time I could not see that Miss Manners or Mr. Blackwood must necessarily suffer because of her misfortunes, in mutual blessings; but view the man in the text, and the blessings he dispenses, and the way she indicated should her surmises be correct. So with this feeling then ask, “Who is he? What think ye of Christ?” influencing me I did not give much expression to any, and our disjointed talk soon There are two distinctions worthy of regard. Christ is not called Man to the came to an end. exclusion of his Godhead, but the term applies to him in reference to his great (To be continued.) atonement: “for the Word was made flesh, and tabernacled amongst us.” ═══════════ I. Christ is not called man to the exclusion of his Godhead. The divinity of THE HIDING PLACE. Christ is the great pillar of revelation; it is the doctrine that gives importance and –––––––– interest and value to everything that relates to the salvation of the soul. The divinity A SERMON BY THE REV. JOHN ANDERSON. of Christ is the glory of the Bible; take it away from the Scriptures, and the Jewish “And a man shall be as an hiding place from the wind, and a covert from ceremonies are absurd, the predictions of the prophets fallacious, the chief glory of the tempest: as rivers of water in a dry place, as the shadow of a great rock in a the Mosaical dispensation is degraded, and Heaven deprived of its most weary land.” – Isaiah 32: 2. transporting joys. If Christ be not God, then He exhibited some of the most The Gospel is pre-eminently adapted to the spiritual necessities of fallen extraordinary and unaccountable properties that ever distinguished humanity. He man. It meets him in every possible point, and pours into the troubled heart the wrought the most benevolent and convincing miracles; He foretold with precision balm of everlasting consolation. We might wonder that so sovereign a balm should future events; He raised the dead to vigour and activity. Well might the disciples be either totally neglected, or treated with comparative indifference. The reason is exclaim, “What manner of man is this that even the winds and the sea obey him?” obvious. Men are not sensible of their spiritual disease, and in the same proportion If Christ be not God the Scriptures are of no value to any saving purpose, they may that insensibility prevails will be the contempt cast upon the remedy. be consigned to the flames; and we are irresistibly led to the conclusion that 172 THE HIDING PLACE. 171 THE HIDING PLACE. Our Lord himself traced insensibility to its source; “The whole need not a He was the greatest impostor that ever appeared in the world. The Godhead of physician, but they that are sick.” Show me the man who feels the ruin of his Christ stamps the infinite value upon all that He has achieved. circumstances by nature; whom God has peeled like a scathed tree – stript of all 2. I remark that Christ is called man in reference to the great atonement He beautiful foliage, and exhibiting all symptoms of decay, the hand of God hath has made for human guilt. Hence the Apostle declares “There is one God and one touched him. Show me such a man, and I will show him a man higher than all Mediator between God and man, the Man Christ Jesus.” We can form no idea of angels, fairer than all human beings, despised and rejected by an unbelieving, the Atonement but in connection with the humanity of Christ. “Forasmuch as the unthinking world, but who presents “a hiding place from the wind, a covert from children were partakers of flesh and blood, He also took part of the same.” “Lo, I the tempest, who is as rivers of water in a dry land, and the shadow of a great rock come (saith the Saviour) in the volume of the book it is written of me, to do thy in a weary land.” Let us consider. will, O God.” “A body thou hast prepared me.” In this body our Lord undertook to I. This Man; “A man,” and do, and to suffer, to magnify the law and to make it honourable, to maintain the II. What is here said concerning him, “shall be a hiding place,” &c. honours of God's government to bleed and die. All this is done, the atonement is I. The Man. completed; “By one offering He hath perfected for ever them that are sanctified.” No ordinary man, be assured; is intended here, but one unparalleled in all “Once in the end of the world He hath appeared to put away sin by the sacrifice of conceptions, and in all histories. Men are and might be still more beneficial to each himself.” Let us rejoice that “When the fulness of time was come, God sent forth other, and nothing is more amiable than the free and continual exercise of his Son, made of a woman, made under the law, to redeem them that were under benevolence and beneficence. A wise, powerful, and benevolent sovereign is a the law, that we might receive the adoption of children.” Let us rejoice that this blessing: he forms a shade and a spring to the people over whom he sways his Man not only died for our sins, but rose for our justification, and that He is now sceptre. A public spirited individual diffuses blessings all around. Pious parents are interceding for us in Heaven; that He is our Head and Representative in whom it a blessing to their children, and faithful zealous ministers edify and refresh their hath pleased the Father that all fulness should dwell, and that we out of that fulness people. Happy, truly, is it when society is so compacted and organized that men are should receive, and that He shall judge the world in the last day. Let us now consider. To Jesus as my hiding place. On Him Almighty vengeance fell, II. What is here said concerning this man: “He shall be a hiding place from Which must have sunk a world to Hell! the wind, and a covert from the tempest; as rivers of water in a dry place; as a He bore it for His chosen race, shadow of a great rock in a weary land.” And thus became their hiding place.” The expressions are remarkably significant, and in fact involve in them all 2. I remark that man's natural state is a dangerous state; “A covert from the the relief the soul of man can possibly need. Perhaps the most useful and practical tempest.” Winds are agitations, but tempests are dangerous. How many, both by way of considering them will be to examine the representations they furnish of the sea and land, have been lost by their desolating influences? Although escape may natural condition of man, and the ample provision that is exhibited in the atonement be effected, yet there is always considerable danger. And consider the awfulness of of Christ. a natural sinful state, more dreadful than the state of the mariner who sleeps on the I. The natural state of man is a state of agitation. “A man shall be as a hiding top of the mast; or than that of the weary traveller, who unconsciously reposes on place from the wind.” Wind is just air in motion, produced by some adequate cause, the brink of a frightful precipice from whose summit he may be hurled and crushed agitating according to the force that is employed. The metaphor fitly describes the to atoms. God is angry with the wicked every day; and if the magazine of divine condition of man, which the scriptures invariably describe, and experience wrath be opened, the explosion must utterly destroy, and that without remedy. corroborates the idea, as a state of restlessness and agitation. Hence we meet with Sentence against an evil work is not, however, speedily executed. The awful such passages as these: “The wicked are like the troubled sea, which cannot rest, denunciation of the Almighty is, “Upon the wicked God will rain fire and whose waters cast up mire and dirt,” “Wherefore do ye spend your money for that brimstone, an horrible tempest;” “And the smoke of their torment ascendeth up for which satisfieth not?” “They rise up early, late take rest, and eat the bread of ever and ever.” In the midst of all this danger, Christ is “a covert from the tempest.” carefulness.” But ah! what is their state? Tossed to and fro by every wind of “Come my people,” saith He, “enter into thy chambers, and shut thy doors 174 THE HIDING PLACE. 173 THE HIDING PLACE. doctrine and of pleasure, seeking rest and finding none. All creature comforts are about thee; hide thyself as it were for a little moment, until the indignation be insufficient, and only require the trial to demonstrate the fallacy of all hope and the overpast.” Yes, let the skies lower, and the thunder growl, and the forked lightnings sterility of all earthly sources of joy. When the Lord the Spirit opens the eyes, and flash: Christ is a covert from the tempest, complete and accessible. In the days of affects the heart, the agitation – though of another character – is increased; His humiliation, He exhibited in a most interesting manner this part of His trembling and astonishment pervade the heart, as in the case of Saul of Tarsus, and character: “And when He was entered into a ship His disciples followed Him, and of the jailer of Philippi, who were shook to the very centre of their system, and most behold there arose a great tempest in the sea, insomuch that the ship was covered anxiously enquired for a hiding place from the wind of dreaded wrath. Jesus Christ with the waves, but He was asleep. And His disciples came to him, and awoke Him, was represented to them in His readiness and all-sufficiency, and He quieted their saying, “Lord, save us, we perish;” and He saith unto them, “O ye of little faith.” troubled hearts, and produced a holy calm. Christ as a hiding place is, if I may use Then He arose and rebuked the winds and the sea, and there was a great calm.” And the expression, constructed for that express purpose. He has shel-tered millions; He now in His state of exaltation, “His arm is not shortened that it cannot save, His ear affords the most effectual repose from everything that is dread-ed, and is accessible is not heavy that it cannot hear.” The tempest beaten soul is calmed by Him who at all times, in all places, and by all persons who feel their need of Him, like the holdeth the winds in His fist, arranges the elements of nature, and who sayeth to cities of refuge under the law, which afforded the man slayer complete and constant the mighty ocean, “Hitherto shalt thou come, and no farther.” security from the avenger of blood. With what mingled emotions the Christian may 3. I remark that our natural state is one of sterility and barrenness; “As rivers sing of Christ – of water in a dry place.” The expression, dry place, is remarkably significant, and “Justice indignant stood in view, suggests some very affecting ideas of the soul of man, previously to the streams of To Sinai's fiery mount I flew; divine grace flowing into it. “Then the wilderness and the solitary place is glad, and But Justice cried, with frowning face, This mountain is no hiding place. the desert rejoices and blossoms as the rose.” Our Lord refers to the sterility of the Sweetly a voice from Heaven I heard; soul, when he says, “Severed from me, ye can do nothing.” It is also most strikingly While Mercy's angel form appeared, represented in Ezekiel's valley of dry bones. “The hand of the Lord was upon me, And led me on with placid pace and carried me out in the spirit of the Lord, and set me down in the midst of the thou shalt smite the rock and there shall come water out of it that the people may valley, which was full of dry bones, and caused me to pass by them round about; drink. And Moses did so in sight of the Elders of Israel.” This rock was emblematical and behold there were many in the open valley: And lo! they were very dry.” The of Christ, who not only supplies His people with refreshing streams of water, but heart of man by nature is barren of all good, and prolific of all evil. It is sin which affords them a desirable, effectual shade to defend them from all tormenting heat, hath produced the dryness, and turned the garden of the heart into a wilderness of and in all respects to ameliorate their condition in a weary land. “And did all drink thorns. It is not only a dry but a stony place. This is the view Jehovah takes in his the same spiritual drink; for they drank of that spiritual rock that followed them; and word of the heart of man, when he declares by his prophet, “A new heart will I give that rock was Christ;” hence the most delightful representations in Scripture. “The you; a new spirit will I put within you; and I will take away the heart of stone out Lord God hath given me the tongue of the learned that I should know how to speak of your flesh, and I will give you a heart of flesh.” a word in season; He wakeneth morning by morning; He wak-eneth mine ear to hear To these dry and barren hearts Jesus is “as rivers of water,” to denote the as the learned.” And again, “Come unto me all ye that labour and are heavy laden purity and fertility of His influences. “He will open rivers in high places, and and I will give you rest. Take my yoke upon you and learn of me, for I am meek and fountains in the midst of valleys.” The abundance of His grace may be particularly lowly in heart, and ye shall find rest unto your souls. For my yoke is easy, and my intended in the expression. What an inconceivable number of dry and barren hearts burden is light.” has He purified and fertilized? What an innumerable number in Heaven and upon Having thus pointed out to you, my readers, the advantages that flow from the earth are now expressing their gratitude! His boundless resources are the Saviour in this weary world, say: – 1. Are not they objects of pity who, have no inexhaustible, and His gracious influences shall continue to descend until he shall interest in him? They are exposed to all the wrath of a sin hating and avenging God. have accomplished the number of His elect. “There is a river the streams of And where shall they flee for safety? Where will they even procure a drop of THE HIDING PLACE. 175 176 THE COMPLETENESS OF THE BIBLE. which make glad the City of God, the holy place of the Tabernacles of the Most water in that land of drought and misery to which they shall be eternally banished? High.” Then shall the river flow, and flow, and shall for ever flow, for the delight, Alas! there is no protection, no hiding place, no covert, but in this city of refuge; there the security, the refreshment of pure and ethereal beings; “and he showed me a pure is no water but in this fountain; there is no rest, no shelter, but in this rock. Oh! that river of water of life, clear as crystal, proceeding out of the throne of God, and of men would consider what they shall do in the day of their visitation, and flee for the Lamb. In the midst of the street of it, and on either side of the river, was there refuge to the hope that is now set before them in the Gospel, even to the man Christ the tree of life, which bare twelve manner of fruits, and yielded her fruit every Jesus, “who shall then be to them as an hiding place from the wind, and a covert from month; and the leaves of the tree were for the healing of the nations. And there shall the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary be no more curse; but the throne of God and of the Lamb shall be in it; and His land.” 2. How highly privileged are they who believe in Christ! They are not exempt servants shall serve him, and they shall see His face; and His name shall be in their from occasional distress either of soul or body; but they have an Almighty Friend to foreheads. And there shall be no night there, and they need no candle, neither light whom they can always carry their distress, assured that He careth for them, and will of the sun; for the Lord God giveth them light, and they shall reign for ever and not fail them. They go to Him when heavy laden, and find rest to their souls. They ever.” feel themselves secure in their blood sprinkled dwellings. But their privileges will 4. A sinful state is a state of weariness and dissatisfaction; “the shadow of a not be fully seen till the last day. Then how unspeakably happy in having a hiding great rock in a weary land.” Finally this world is designated a weary land. place from the wind and a covert from the tempest and storm of that wrath that shall “Earth 'tis a tiresome place.” overwhelm the ungodly world, then to have their Sav-iour both for their witness and The toils and fatigues to which the best are exposed render it a wilderness. their judge! “Let us arise and depart for this is not our rest, because it is polluted.” The wilderness Let us all cleave to Him with full purpose of heart; and desire to know Him was a weary land to the Israelites; it was circuitous, dangerous, and fatiguing. Yet it more and more as our Friend and our Beloved. afforded a rock. “And the Lord said unto Moses, go on before the people, and take ═══════════ with thee of the elders of Israel; and thy rod wherewith thou smotest the river take in THE COMPLETENESS OF THE BIBLE. thy hand and go. Behold I will stand before thee there upon the rock in Horeb; and –––––––– AN EVIDENCE OF ITS DIVINITY. them would admit of no sin of the smallest degree. And “he who offends in one Among the many evidences of the Divine inspiration of the Bible, that of its point is guilty of all.” Break one link in the chain and it is as if the whole were completeness ranges very high in importance. There is neither a weak nor a missing broken. Let but a little water from a dam find its way through the embankment, and link in it. Alterations may be suggested to the improvement of the literary, or other, soon the whole body will follow. “Sin is as the letting forth of water.” It was so works of man; but no one attempts to give us a better Bible. The sceptic tries to with our first parents. One sin dishonoured God, polluted them, paved the way for expose it as the gathered mass of fabrications of some impostor or impostors; but its all others, and brought death after it. But try to realise the completeness of the internal evidences alone are more than sufficient to show the irrelevancy of such a morality taught in the Bible, and ask if an impostor, or a band of impostors, could charge. Indeed, the harmony of its doctrines and precepts is so conspicuous that as a frame such a holy code. What precept in it could we spare? or what could we add? whole, it must stand or fall, These could not bear additions or diminutions. Written Nor is the Bible less complete in its system of doctrine than of morals. by so many different men, of varied talents and occupations, while some were Compare its creed with that of any religion which is not based upon it, and its uneducated and others learned men whose difference in style corresponded with their uniqueness is remarkable. As far as the works of God in nature through all number, who lived in different ages, and whose writings show agreement with the imitations of art, far behind as into a dark shade, comparatively, so the theology of habits and customs of their country, and with the events that took place around them, the word of God is incomparable; more excellent in itself, and more useful to the so far as these affected their subjects, the completeness of the system of truth believer and the world than any other creed. Let us study its description of the contained in these sacred writings cannot be satisfactorily accounted for except by character of God, and a Being worthy of more profound reverence, admiration, and reverently acknowledging the really Divine Authorship of them. Viewed in many love we cannot think of. Take one attribute away, and we behold an imperfect be- ways this character of the Bible cannot be impugned by any candid examiner. There 178 THE COMPLETENESS OF THE BIBLE. THE COMPLETENESS OF THE BIBLE. 177 ing. Not only would it diminish the lustre of His character because one perfection are things which the curious mind would wish to know concerning which God has would be wanting; but so necessary is each one to make the rest complete that the kept silence. As He kept the children of Israel at a distance from Him at the giving want of one would affect all the rest. What is God? is one of the first questions both of the law on Mount Sinai, and commanded Moses to set bounds about the Mount in time and importance. Yet it is not to be wondered at that the learned and pious which the people were not to cross over, and to charge them not to “break through assembly of divines, who met at Westminster over two centuries ago, app- roached to gaze,” so He still checks the curious and presumptuous with the words “The this question with much trepidation and awe. Their answer condensed in the Shorter secret things belong unto the Lord our God, but the things that are revealed unto Catechism, evidenced a most intimate knowledge of the Scriptures. “God is a spirit, you.” Beyond a certain limit we behold that “clouds and darkness are round about infinite, eternal, and unchangeable in His being, wisdom, holiness, justice, Him.” But there is so plainly revealed to man all that He requires to know; all that goodness, and truth.” The description of the fallen state of man is also complete. he has the capacity for receiving, and all the duty incumbent upon him to perform The more we become acquainted with the Bible the more we become acquainted to the glory of God and the welfare of himself and his fellow-man. No-where but with our own character, and find that our personal experience accords with the very in the Bible do we find such motives to induce to the renunciation of all sin and the humiliating spectacle of our guilty, helpless, and ruined condition portrayed practice of true holiness. So complete is the moral law contained in it that it is therein. Again, ask if an impostor, or a company of impostors, could furnish such impossible to improve it, and it would spoil the whole to remove one a woeful picture, true to the letter, neither overdrawn nor understated; and if so commandment from it. The first four commandments of the Decalogue, embracing what hopes of success could be entertained. But the inspired writers believing in our duty to God, are briefly summed up by our Lord in the grand and the power and necessity of the work of the Spirit of God to renew man's nature had comprehensive mandate: “Thou shalt love the Lord thy God with all thy heart, with no impostor's fears to deter them from writing the truth, nor any impostor's ends to all thy soul, with all thy strength, and with all thy mind.” The remaining six aim at. commandments of the Decalogue are summed up in a like brief and comprehensive And concerning the way of salvation as laid down in the sacred Scriptures, way: “Thou shalt love thy neighbour as thyself.” Truly then the apostle says, “Love there is this noticeable characteristic of completeness. As originating in the love of is the fulfilling of the law.” Imagine the entire fulfilment of the whole world of God, wrought out in the voluntary work of Christ, and applied by the Holy Ghost to these two commands, and you have a state of ideal perfection. Full obedience to the believer, the scheme is unique. While thus salvation is solely of the Lord, and so prepared and applied as to give Him all the glory, and to display all His revealed must come in; but if not, he is not so helpless after all, and, consequently the grace attributes, it fully accords with the utter ruin and helplessness of the sinner. In one of God is not so much magnified in his salvation. Take another instance. Reject the part of this salvation we see no hope of the transgressor from a human point of view; doctrine of an everlasting hell for the finally impenitent, on the ground of its being and in another, the satisfactory mediatorial work of Christ putting away all the too great a punishment, and consistently we may reject that of an everlasting heaven difficulties that otherwise would be insuperable. The necessities of sinful man and for the righteous. If the one is too great a penalty, the other is too great a reward. the infinite justice of God together required such a sacrifice as that of Christ. The How unmeaning also all the urgent appeals to the unconverted in the Sacred salvation procured is more admirably and wonderfully adapted to the sinner's case, Scriptures which imply just as enduring and inconceivably dreadful a punishment while the Divine honour could not be maintained otherwise. Looking at it from all to the rejecter as the happiness offered to the receiver. It detracts also much from points we cannot but behold such a completeness. That, though Divine revelation the love of God, and greatness of the sacrifice of Christ. For if there is not an alone could suggest even such a scheme to us, there is nothing that could be left out everlasting hell to be delivered from, these are not so great. We would be led also in the parts of the sublimely proportioned plan to suit the party offended and the by this line of reasoning to look on sin as a much less evil, and less offensive to offender, nor anything added to it that would render it more perfect. An impostor, God; consequently our views of His holiness and His justice would become much who should concoct it all, would be a mystery to us. lower. Take away, again, the Divinity of Christ, and the great doctrine of the Then look at Christ in the Bible. The prophecies relating to Him, along with atonement goes with it. We fail to appreciate then His love; His woes might all all the typical sacrifices and services of the Jewish Church fulfilled in Him, and the have been spared; His death then is no more to us than a mere martyr's. The great preaching of Him as the great theme of the Apostles and others after His prominence given to it in the Bible is strange; the sacra- 180 THE COMPLETENESS OF THE BIBLE. 179 LESSONS SUGGESTED BY THE INDIAN MUTINY. advent show also a completeness that is unaccountable, unless we acknowledge the ment of the Lord's Supper an unmeaning ceremony; and consistently with it, we Divinity of the Bible. If we regard Him also as the great pattern of humanity, He would approach God, if desiring to do so at all, like Cain, without a sacrifice, or stands unrivalled. O how we should esteem the Divine symmetry of His character! satisfactory penitence; and there would never be known the sweetness of approaching There is nothing in Him that may be termed superfluous, and no excellency lacking. God as a reconciled Father through the meritorious sacrifice of His dear Son. And Pronounced infidels have given great confirmation to the truth of His Godhead, in need it be said how much more would depart with one of the revealed truths of the their professed admiration of His character, and their candid admission that He is Bible? Then behold its admirable completeness. Any of them removed affects the without an equal. “Follow me,” said the Saviour to His people; and even infidels rest, as the extraction of an important stone from an arch would affect it. Again, ask have in effect declared, “All would do well to follow Him.” What a testimony to yourself, reader, if it were possible for an impostor, however ingenious, to invent His worth! Could an impostor win such fame? Or could an impostor represent such such a doctrinal system as that of the Bible. Which one could you cast aside without a perfect character? consistently infringing on the rest? or what could you propose to make it more The doctrines of the Bible are so closely connected with each other that if complete. one is rejected the rest suffer with it; like the members of the human body which J. S. are affected by an injury to one. For instance: remove from our creed the Scriptural ═══════════ accounts of the primeval and fallen state of man, and accept the full blown theory LESSONS SUGGESTED BY THE INDIAN MUTINY. –––––––– of evolution, which represents man as now being greater and better than ever he The first lesson suggested by the Indian mutiny was the unabated virus of was; and all our sins may be regarded as misfortunes that will in time die out. There human depravity. If we believe a certain class of moralists, universal heart is no Saviour required, and we can only regard our Creator as an undefined and depravity has no existence except in the disordered imaginations of religious undefinable mystery. Take away the doctrine of God's sovereign electing grace, enthusiasts. But an old Book to which we do well to give heed has said, “The heart and with it goes out consistently that of the total corruption and impotency of man, is deceitful above all things, and desperately wicked.” What the Scriptures affirm for it is a logical conclusion that if God has not fore-ordained any to salvation in the records of history confirm, and the details of daily experience illustrate. The His decree of election, either none can be saved, or man can return to God, and has Indian mutiny – the mutiny of soldiers who had sworn the oath of fidelity to their not, therefore, lost all. If man is too corrupt to seek God of his own accord, election colours – of men who had been patted and pampered, soothed and caressed, and for whose high caste such deference had been paid that when one of their number constitutionally as weak, timid, cowardly, and treacherous as any native in all Bengal, embraced Christianity several years before he had to leave the service, though his when the grace of God appeared to him he underwent an entire change of character. moral and soldierly character was unimpeachable – the mutiny of such men was a Connecting himself with the American Presbyterian Missionaries, he was by them fearful example of the truth of the old Book. If only one-third of the scenes of accounted worthy to be put into the ministry. As a minister of Christ he laboured atrocious outrage which marked its course be true, every reflecting man must see assiduously for some years amongst his native brethren, building chapels, plantings how fearful a thing the depraved, deceitful, and desperately wicked heart of man schools, and gathering some thirty lost souls into the fold of Christ. When the mutiny can be when left to follow its own native tendencies without the counteracting broke out he fled for his life, accompanied by his wife, also a native convert with an influences of the religion of Jesus Christ. infant at the breast, and by his two sons. After enduring great sufferings in their The second lesson suggested by the Indian mutiny was that political wanderings, from a burning sun overhead and the hot sand under foot, stripped to the expedients are wholly inadequate even to repress and control the virus of human skin and enduring the loss of all things at the hands of plunderers by the way; corruption. The Indian politicians acted as if they thought otherwise. They flatter- maltreated by armed villagers, whom he overcame, like his Master, by patient ed the prejudices, pampered the pride, and fostered the superstitions of the natives. suffering and not by retaliation, he was at last taken and brought before a Fearful of alarming them, they ignored the truth of God, and acted as if they Mohammedan ruler and placed on the Confessional, where he avowed his character believed that Christianity was merely one of the fashions of religion which might, and office and his resolution to die a servant of Jesus Christ. Threats of losing his like a heavy dress worn in a colder, be exchanged for a lighter costume in a war- head did not move him. Kicks and blows had no effect upon him. The pangs of mer climate. They acted as if they regarded it to be a matter of indifference whe- hunger and thirst endured for five days in the stocks, exposed 182 THE LESSONS SUGGESTED BY THE INDIAN MUTINY. 181 GOSPEL SUPREME IN ALL PROGRESS. ther there was one God or many gods, whether the Bible was the Book of God or not, bareheaded to a blazing sun, served only to whet his spiritual appetite for the and whether God had been manifest in the flesh or not. In England they smiled on provision of that table which shall never be drawn. His wife, though exposed to the Christianity; but in India they smiled on heathenism, and covered it with the same sufferings, and being besides seized by the hair of her head which the infamous sheltering wing of power by favouring high caste, though they knew that God had ruffian who did it dashed against the wall, inflicting a grievous wound, was as bold made of one blood all nations of men to dwell on the face of the earth; and by and courageous as her husband. At last, on the sixth day of their captivity, the day supporting idol shrines, though they knew that God had forbidden any direct or which was to seal their doom, the lamented General Neill arrived with his troops, indirect encouragement of idolatry. And what was the upshot of this policy? Why, and, having defeated the mutineers, who abandoned the place in such haste that they matters could not have been worse if Christianity had been presented to that omitted to slaughter their prisoners, Gopi Nath Nundi, with his wife and children, conquered country on the points of a hundred thousand bayonets. At the worst there were rescued. He lived to recount his sufferings, to thank his faithful covenant would have been a mutiny of high caste Sepoys and the disaffection of India's keeping God, and to engage with all his former ardour in the great enterprise of the inhabitants. The attempt of political wisdom to repress and control heart depravity salvation of his countrymen. See what Christianity did for him, and what the want of turned out to be very foolishness. The wise men were taken in their own craftiness. it did for the high caste Sepoys. Had the rulers of India and their agents been able to The ulcer which had eaten into the heart of man to its very core broke out again with understand a simple axiom of natural philosophy, that the shortest distance between redoub- led virulence, notwithstanding all the infidel lenitives and mollifiers which two given points is by a straight line, and followed in their administration of that had been applied to it. country the eternal rules of truth and righteousness, they would have built their A third lesson suggested by the Indian mutiny was that the virus of human empire, not on the heathenish ignorance, prejudice, and assumed submission of the depravity which resulted in such Satanic works in India could only be subdued by natives, but on their enlightenment, their elevation, their moral and spiritual good. the power of the Gospel of Jesus Christ. It was matter of thankfulness that although A fourth and last lesson suggested by the Indian mutiny was, God's retrib- the Indian mutiny was fruitful in many great criminals, it also brought out to the light utive justice. For what purpose had England held India? The answer came from every a few great worthies. In contrast to the fiend Nena Saheb, with a recital of whose quarter. For gain; for self-aggrandizement. India was accounted the richest jewel in atrocities we will not stain these pages, we place Gopi Nath Nundi in order to show the British Crown, because out of her the richest jewels were obtained. England was what the Hindo character can be, when renewed by the grace of God. Naturally and more concerned to enrich herself from India than to enrich India. And was that the purpose for which God gave India to England – for which God permitted England to work of the God it adores and loves, be a restraint on the most eager search into their hold India? Surely no. The old Book announces it when it says, “Go ye into all the marvellous beauties and rich storehouses of knowledge? world, and preach the Gospel to every creature.” How had England fulfilled that So far from being a stumbling block in the way of civilization, the Gospel is commission? Why, by giving India one missionary for every half million of its in the highest degree adapted to secure intellectual development and social progress. inhabitants. God, by terrible things in righteousness, taught England her sins and her It presents the highest and most intensely interesting themes. Its teachings about God shortcomings. She had sown the wind, and she reaped the whirlwind. But we cherish and humanity, about time and eternity, about life and its destinies, cannot be studied the hope that the kingdom of India shall be sure to England when she has learned that without mental awakening. Its system of truth is more comprehensive, more the Heavens do rule. harmonious, and more profound, than any philosophy. Its solutions of the great J. B. mysteries of being, character, and destiny, are clear and ennobling. Its duties are ═══════════ comprehensive of all our relations and responsibilities. It gives to its disciples a THE GOSPEL SUPREME IN ALL PROGRESS. mission in the world which commands all their powers. Their work is not simply the –––––––– cultivation of the noblest character in themselves, nor merely the overthrow of all If we may believe certain men who assume to be teachers, the leaders of systems that debase man, but the moral regeneration of the race, and presents at once “advanced thought,” Christianity is a great evil in the world. “I impeach it,” says one, the greatest problems the human mind is called to solve, and to the solution of which “of high crimes and misdemeanours against the peace of the world and the the best men give their best powers. It moreover gives the key to their solut- 184 THE GOSPEL SUPREME IN ALL PROGRESS. 183 NEGOTIATION BETWEEN THE ESTABLISHED progress of the world towards a freer and a holier future.” And this is the tone of tion. Underlying all is the fundamental doctrine of individual responsibility for faith many who write and speak with great complacency in their assumed superiority of as well as act. Faith determines character and shapes effort. One thoroughly imbued knowledge and soundness of judgment, and who, by their positiveness, have secured with the Gospel lives under a continual sense of duty, and applies the severest tests recognition by many as the teachers who are delivering the world from superstition of truth to his opinions. There is thus a continual incentive to activity and and ushering in an era of freedom from the uncomfortable restraints of faith in Christ. watchfulness that this activity is rightly directed. It not only gives to conscience a It is charged against the Gospel that it fosters ignorance, that it is the enemy of wider field, but it also gives to it a higher standard and higher sanctions. It does not scientific investigation, that it is a barrier to progress and a stumbling block in the take its standard from the sentiments of men or the best models of human character, pathway of civilization. A simple reference to the spirit of the Gospel should be a but from God himself. “Be ye perfect, as your Father in Heaven is perfect.” To make sufficient answer to the charge. It is the spirit of independence. The individual stands this Gospel philosophically complete as the great awakening power and the living on his own responsibility. “Call no man master” is its law. “Not that we have element of moral and social progress, only one thing more is needed, viz., the dominion over your faith, but are helpers of your joy” is the language of its great presence and power of the Divine Spirit, to give clear insight, sound judgment, and apostle. A religion that rests on faith, the belief of competent testimony, and that thus true moral power. This is given. Hence the prayer that we may be filled with the asserts the freedom of that faith from human authority, cannot fetter intelligence or knowledge of God's will in all wisdom and spiritual insight; that is, the insight or be the enemy of honest investigation. The peculiar distinguishing feature of the discernment given by the Spirit. religion of Christ is faith. But faith is not credulity; it is not abject submission to the It is but simple history that the Gospel has enlightened the eyes, and made teaching of men. It is the belief of divine testimony, and has the best grounded wise the simple wherever introduced. It gave a new life to the world as it went forth. confidence. It involves freedom of investigation, and appeals to intelligence and It called the nations back to life in the sixteenth century. And today at its voice the sound judgment, and receives that which is indubitably sustained. It is such faith sleeping intellect awakens to healthful activity, and the dead conscience returns and Christ invites. “The works that I do bear witness of me. If I do not the works of the assumes its sway. It is also true that among the most advanced investigators, the most Father, believe me not.” Throughout, the Gospel appeals to intelligent faith. It cultured, the most profound, and the most widely influential, are enrolled many who commits its disciples to careful inquiry and thorough investigation, and binds them bow the knee to Jesus – among them, not as a few among many, but, while on an to close following of the truth. How, then, can it foster ignorance and be a barrier to equality with the greatest, greatly outnumbering the sceptical. Let it be understood progress? How can a religion that recognises the heavens and the earth as the glorious by all, that in this day of discovery and progress, the Gospel has not been left to the unlearned. It treads with confidence and familiarity every highway of thought, and is principles. at home in the last erected tent on the newest field of scientific discovery. – The The reception accorded to the communication by the Free Church Assembly Weekly Review. was courteous in the extreme. Principal Rainy and Dr. Begg vied with each other in ═══════════ the use of civil and complimentary language. No speaker rose to repel or resent the NEGOTIATION BETWEEN THE ESTABLISHED AND unkind language of Dr. Storey and other contemptuous opponents of union in the FREE CHURCH OF SCOTLAND. Established Assembly. The Assembly of the Free Church agreed to remit to a –––––––– committee the preparation of a suitable acknowledgement of the document that had On the last day of the meeting of the Free Church General Assembly of been received from “a sister Church,” and to record in its minutes its deep sense of 1878, held at Glasgow, the Moderator received a remarkable communication from the importance of the objects aimed at, and its earnest desire that all obstacles to a the Assembly of the Established Church, which had just closed its meetings at general union of the Presbyterian Churches in Scotland might be removed. Edinburgh. That communication was founded on the report of a committee on The answer of the Free Church Committee to the overture of the Establish- union with other Churches; and after a sharp discussion in the Assembly, a motion ed Church has just been published. It is signed by Sir Henry Moncreiff, and probably had been carried by a majority of 134 to 82 to transmit if to the official has been drafted or mainly prepared by that distinguished minister. Nothing can representatives of the Evangelical Presbyterian Churches in Scotland. Had the exceed the courtesy and dignity which mark every line of this reply, except it be that resolution so to hold out the olive branch to other churches been unanimous and firm attachment to principle which is expressed and maintained throughout. The entirely cordial, AND FREE CHURCH OF SCOTLAND. evils resulting from disunion among Churches are freely admitted, and an earn- 185 I86 NEGOTIATION BETWEEN ESTABLISHED AND FREE CHURCH the pacific movement which it originated would have looked better, and promised a est desire is expressed for the accomplishment of that general union, which could not brighter result. But the fact was that many leading men in the Established Assembly fail to be highly beneficial to the Churches and to society at large. There is also an voted against the motion that was carried, and spoke in contumelious terms of the explicit acknowledgment of the principle of a national recognition of the Christian churches whom it was proposed to approach in the interests of union. These critics religion, and an expression of a steadfast attachment to the doctrines of the expected nothing good to come of this policy of peace, but only anticipated a Confession of Faith. So far there is entire agreement between the framers of the discourteous reception of it at the hands of the Free Church and other Presbyterian communication and the framers of the reply. But with consummate quietness and Denominations outside of the Establishment. effect the spokesmen of the Free Church “call the attention of their brethren of the But the communication itself, when issued, was found to be in courteous Established Church to the Claim of Right adopted in 1842, and to the Protest laid on terms, and to breathe a conciliatory spirit. It pointed in the direction of union and co- the table of the Assembly in 1843;” and they further observe, with equal frankness operation with other Churches. but only “in consistency with the maintenance and and calmness, “that the terms of these documents obviously prevent the Free Church support of an establishment of religion.” It also declared that the Assembly of of the from supporting the maintenance of the existing Establishment as at present Established Church was resolved “to maintain inviolate the principle of the national constituted,” while they imply “the legislative recognition of the Free Church as the recognition of the Christian religion,” as well as “the sacredness of the ancient true representative of the Church which adopted the Claim of Right in 1842.” religious endowments.” It was thus evident that the proposal for the union of the These remarks must have fallen like a couple of bombshells among the Scottish Presbyterian Churches involved the general acceptance of the existing excellent and ingenious men who have commenced the negotiations on the part of the Established Church as the historic and national Church of Scotland. The negotiations Established Church. Whether these negotiators know it or not, they have been contemplated were not to be between Churches that are upon an equal footing, but proceeding upon the idea of a practical Free Church surrender. It would almost seem rather between one Church which holds a superior position and other Churches which that they have been cherishing the notion that the present race of Free Churchmen are she is willing, on her own terms, to receive back into her bosom. It was clear to all not quite prepared to stand by the words and deeds of the men of 1843. But they have who knew anything of the ecclesiastical history of Scotland, that the ground virtually now been thoroughly disabused of any such notion, if they ever entertained it. There taken up by the Established Church Assembly could lead to nothing in the shape of are among the leaders of the Established Church of Scotland men of high honour and solid union, and must only end in a courteous but firm statement of antagonistic principle who can properly estimate the character of their opponents; but there are also among them men who, whatever be their own hold of principle, seem haunted with the Weekly Review. idea that the principle of others is something to be operated upon, and in some way or ═══════════ other to be overcome. Men of that stamp have made themselves believe that the Free THE ESTABLISHED ASSEMBLY'S OVERTURE. –––––––– Church, or at least a considerable number of her ministers and members, will “Edinburgh, 31st May, 1878. – Which day the General Assembly of the eventually join the Establishment in spite of the Claim of Right and Protest lying Church of Scotland being met and constituted, the General Assembly called for the unanswered on the table of its Assembly. Even the manifesto of the Free Church report of the Committee on Union with other Churches, which was given in by the Committee, which has just appeared, will fail to open their eyes. There is a kind of convener. It was moved and seconded – 'The General Assembly, having heard the moral obtuseness which nothing human is able to remove. report of the Committee on Union with other Churches, approve of the same, and The Free Church Committee also assert that the Claim of Right, rejected by again record their deep sense of manifest evils arising from the ecclesiastical the State in 1843, so far from being an obstacle to a general union, is really an divisions of Scotland, and especially of the alarming amount of immorality and embodiment of principles which alone can make union possible. Whatever be the impiety in the land, which the divided Churches have not succeeded in removing, trust reposed at present by the State in the Established Church, that Church is and which, moreover; these dissensions tend to increase, and renew the expression reminded of a far higher thing, even the trust committee to the Presbyterian Church of their hearty willingness and desire to take all. possible steps consistent with the of Scotland by her Divine Head, and which the State, instead of interfering with it, is maintenance and support of an establishment of religion to promote the co-operation bound to acknowledge and preserve inviolate. From the neglect or rejection of certain in good works, and the reunion of Churches having a common origin, adhering to the great principles involved in that sacred deposit, have flowed, in the view of the same Confession of Faith and the same system of government and worship. 188 THE ESTABLISHED ASSEMBLY'S OVERTURE. 187 THE FREE CHURCH COMMITTEE'S ANSWER. Free Church, many of the distractions and other evils that at present afflict Scotland. The General Assembly re-appoint the Committee, authorising them to approach Care is also taken to let it be known that in pressing what is contained in her Claim other Churches with an assurance that, while the General Assembly maintain of Right the Free Church makes no exclusive pretensions, but only maintains inviolate the principle of the national recognition of the Christian religion as principles that are, or ought to be, the cherished possession of all Scottish contained in the Confession of Faith, and the sacredness of the ancient religious Presbyterians. Reference is also made to the well known fact “that a very large endowment and steadfastly adhere to the doctrine of the Confession of Faith, and the number of the ministers and elders of the Free Church are persuaded that a reunion Presbyterian system of Church government and worship, they earnestly wish to of the Churches, in connection with State endowments, cannot be accomplished in a consider what other Churches may state in frank and friendly conference as to the satisfactory manner.” In view of this, it is stated that the question of the proper causes which at present prevent the other Churches from sharing the trust now application of existing endowments must be reserved. reposed in this Church alone. They direct the Committee to enquire whether joint This document, one of the most important issued by the Free Church since action with them in the advancement of Christ's Kingdom at home and abroad can the disruption, concludes with a declaration that brotherly co-operation of Churches be promoted, and to obtain, by correspondence and otherwise, all available on the home and foreign field is eminently desirable, and to a great extent practicable. information on the subject of union and co-operation, and to report to next Assembly. But it is quietly hinted that co-operation of Churches in Home Mission work “to be They renew their injunction to ministers to cultivate in their work the spirit of unity, honourable and useful, must proceed on a clear understanding as to the recognition and the habit of co-operation, with the ministers of all other Evangelical Churches. which each Church accords to the other with reference to the fields it occupies and The following ministers and elders to be added to the Committee, and the Committee the work it performs.” This is a hint which we believe the Established Church greatly to be entrusted to communicate the foregoing deliverance to the official needs, and which, we hope, it will be willing to take in good part. On the foreign and, representatives of the other Presbyterian Churches in Scotland.'” we may add, the continental field, the difficulties in the way of friendly co-operation are exceedingly small. Already the two Churches recognise each other abroad in the ––––––––– THE FREE CHURCH COMMITTEE'S ANSWER. most unmistakable way. For example, during the season at Rome the minister of the Established Church of Scotland has the use every Sabbath of the Free Church The Committee were instructed by the Assembly “to return a suitable premises in that city. This is an arrangement which had existed for many years. – The answer to the conveners of the Committee of the Established Church on Union with other Churches, signifying the great respect with which the Assembly receive this Apart, however, from existing specialities in the position, either of the communication from the representatives of a sister Church, their deep sense of the Established Church or of the Free Church, the Committee, on the part of the Free importance of the objects aimed at in the communication and their earnest desire Church, represent to the brethren of the Established Church most respectfully and that the obstacles to the co-operation and reunion of sister Presbyterian Churches earnestly their conviction that in that Claim and that Protest the principles are set may be removed.” The Committee, therefore, in name of the Free Church forth on which alone the divided sections of Presbyterianism can ever be reunited; Assembly, most cordially welcome this communication and express their sense of and their hope that on these principles they will, by God's blessing, in due time the courteous and considerate manner in which, after such a long estrangement, the actually be reunited. Nor do they feel that in taking this ground they are acting Established Church of Scotland has made an approach to that Assembly. They otherwise than in the most friendly spirit. For, in spite of all misunderstandings, they respond with all Christian earnestness to the proposal for frank and friendly are convinced that the essential principles of the documents referred to must be dear conference. to members of the Established Church as the glorious inheritance of all Scottish The Free Church of Scotland is deeply impressed with the magnitude of the Presbyterians. With respect to the question of Conference on “the causes which” in evils prevalent in the country, which the divided Churches have not succeeded in terms of the invitation, “prevent the unendowed Churches from sharing the trust now removing, and with the aggravation of those evils arising from Presbyterian reposed in the Established Church alone,” whatever may be the sense in which this dissensions. Without reference to the causes which have produced and tend to phrase is to be taken, it seems plain that any useful Conferences must have regard to perpetuate the present division of Presbyterians in Scotland, the Free Church regards the far higher trust committed to the Presbyterian Church of Scotland by her Divine that division as in itself a great evil, fitted to bring reproach on religion, and the Head, and to the duties which fidelity to that trust implies. Our divided condition removal of which Scotchmen are bound now more than ever to strive for in all must, it is thought, be mainly traced to some failure in apprehending the character legitimate meth- and consequences of that trust, which for the Church is of primary and 190 THE FREE CHURCH COMMITTEES ANSWFR. 189 THE FREE CHURCH COMMITTEE'S ANSWER. ods. She rejoices, therefore, that the Established Church agrees with her in the desire perpetual obligation, while the province of the State is not only not to interfere with which she has already manifested, and now by this Committee specially expresses, to the discharge of it, but to acknowledge it as already existing, and to maintain it take all possible steps, consistent with the principles to which she is pledged, for inviolate. It is on this account that the Free Church has always ascribed a large portion promoting not only co-operation in good works which may contribute towards a basis of the evils now afflicting Scotland to the rejection of the Claim of Right in 1843. for union, but also the reunion itself of Churches having a common origin, and adhering It is right to explain that in pressing her documents adopted in 1842 and 1843 to the same Confession of Faith and the same system of government and worship. on the consideration of the Established Church of Scotland, the Free Church is far Further, the Committee, as representing the Free Church Assembly, agree from desiring to lay stress on what may seem to be exclusive claims in her own with the Established Church in the desire to maintain inviolate the principle of a favour. The general principles embodied in these documents with reference to the national recognition of the Christian religion in accordance with the Confession of authority of Christ in His Church, and the subjection of His Church to Him alone, are Faith, as well as in their steadfast adherence to the doctrine of that Confession and to what the obligation of the Free Church Formula refers to, and to these attention is the Presbyterian government and worship. But with respect to the reunion desired, specially and respectfully called. They are the common heritage of all the Churches, the Committee feel it to be their duty frankly to call the attention of their brethren of and we believe that they represent exactly what is needed for the adjustment of our the Established Church to the Claim of Right adopted in 1842, and to the Protest laid relations with them all. on the table of the General Assembly in 1843. It is obvious that the terms of these It is right also to state here the fact, sufficiently well known, of a very large documents prevent the Free Church from supporting the maintenance of the existing number of the ministers and elders of the Free Church being persuaded that, in Establishment as at present constituted. For these terms would manifestly require a present circumstances, a reunion of the Churches in connection with State legislative recognition, on the one hand, of the view as to the Scriptural foundation endowments cannot be accomplished in a satisfactory manner. In view of this fact, and original character of Scottish ecclesiastical arrangements exhibited in the Claim the question of the proper application of these endowments, as apparently referred to of Right, and, on the other hand, of the Free Church, as the true representative of the in the letter of the Established Church under the phrase “sacredness of ancient Church which adopted it in 1842. endowments,” must necessarily be reserved. In the course of her history the Free Church of Scotland has successfully carried in and sat under it, and died with him; the other, at my home coming on the morn, as I out more than one reunion, and would gladly aim at others. She has also had the was washing my hands, came, lighted at my feet, and piteously crying, 'Pipe, pipe, satisfaction of entering into beneficial co-operation with various other Churches, and pipe!' ran a little away from me. Then I called for pease and beans to give it, but they she cordially reciprocates the friendly overtures of the Established Church in the showed me it would not eat. I took it up, and put pickles in its mouth, but it shook them direction of a further extension of the advantages resulting from it. It has no doubt been out of its throat, and parting from me with a pitiful piping, within two or three hours in the view of the Established Church in their brotherly communication, that, what- died also.” – James Melville's Diary.] ever may be the case with individuals, regular and ordinary co-operation between One time my soul was pierced as with a sword, Contending still with men untaught and wild; Churches, as such, if it is to be honourable and useful, must proceed on a clear When He who to the prophet lent his gourd, understanding as to the recognition which each Church accords to the other with Gave me the solace of a pleasant child! reference to the fields it occupies and the work it performs. The Committee feel assured A summer gift, my precious flower was given, A very summer fragrance was its life; that the Free Church will receive with very great interest such further communications Its clear eye soothed me as the blue of heaven, on this point that may clear the way to the results desired. In some departments there When home I turned – a weary man of strife! may be practical difficulties in the meantime; but in other departments, particularly in With unformed laughter musically sweet, How soon the wakening babe would meet my kiss the foreign field, friendly arrangements would not only be eminently desirable, but With outstretched arms, its care-wrought father greet, thoroughly practicable. Generally, the Free Church recognises the immense Oh! in the desert, what a spring was this! importance of combined Christian effort to carry on the work of Christ according to A few short months, it blossomed near my heart, A few short months, else toilsome all, and sad; the old Presbyterian doctrine and discipline of the country. But that home-solace nerved me for my part, These are the leading considerations which the Committee, in discharging And of the babe I was exceeding glad! MELVILLE'S CHILD AND THE TWO DOVES. 191 192 MELVILLE'S CHILD AND THE TWO DOVES. the duty entrusted to them, feel called upon to lay before their brethren of the Alas! my pretty bud, scarce formed, was dying – (The prophet's gourd it withered in a night), Established Church. They submit them with the renewed assurance of their high And He who gave me all, my heart's pulse trying, respect and consideration. Took gently home the child of my delight! In the name of the Committee, Not rudely culled, not suddenly it perished, (Signed) H. WELLWOOD MONCREIFF, D.D., Bart. But gradual faded from our love away; As if still, secret dews, its life that cherished, ═══════════ Were drop by drop withheld, and day by day! THE CHILD OF JAMES MELVILLE AND THE TWO DOVES. My gracious Master saved me from repining, ––––––––––––– So tenderly He sued me for His own; [“The child was extremely beautiful, loving, and merry, and seemed to be of a So beautiful He made my babe's declining, fine sanguine constitution till a quarter after he was weaned, but since, whether by Its dying blessed me as its birth had done! And daily to my board at noon and even, worms or a hectic consumption I know not, but his flesh and colour failed; and by the Our fading flower I bade his mother bring, space of a quarter of a year consumed and pined away, keeping always the sweetest That we might commune of our rest in heaven, and pleasantest eye that could be in one's head. I was accustomed to set him at the end Gazing the while on death, without its sting! And of the ransom for that baby paid, of the table in time of dinner and supper, as the Egyptians did the picture of death, to So very sweet at times our converse seemed, acquaint me therewith. And yet, when he died, I marvelled at my own heart that was That the sure truth of grief a gladness made, so troubled and moved with it, so that yet, when I write this, I am not free of the Our little lamb by God's own Lamb redeemed. There were two milk white doves my wife had nourished, movings of the bowels of that affection. And if we that are earthly worms can be so And I too loved ere while at times to stand, affected to our children, what a love bears that Heavenly Father to His? He was my Marking how each other fondly cherished, first present and offering to Heaven. I cannot forget a strange thing at his death. I had And fed them from my baby's dimpled hand! So tame they grew, that to his cradle flying, a pair of fine milk white doves, which I fed in the house; the one whereof, that day of Full oft they cooed him to his noontide rest; his death, could not be held off his cradle, but, stopped from sitting above it, creeped And to the murmurs of his sleep replying, Crept gently in, and nestled in his breast! nothing else than returned love – a love full and entire in all conditions. And in the 'Twas a fair sight – the snow-pale infant sleeping, So fondly guardianed by those creatures mild; married state there ought to be mutual delight. Married people ought so to live that Watch o'er his closed eyes their bright eyes keeping; all who see the sweetness and happiness of their lives may be reminded thereby of Wondrous the love betwixt the birds and child! the sweetness and happiness of the Church's communion with Jesus Christ, for it has Still as he sickened seemed the doves too dwining, Forsook their food, and loathed their pretty play; pleased the Holy Ghost to express the great mystery of the Church's union to Jesus And on the day he died, with sad note pining, Christ by the allegory of the married state. One gentle bird would not be frayed away! Marriage, the nearest possible union of two creatures on earth, has not been His mother found it, when she rose, sad hearted, At early dawn, with sense of nearing ill; left to be formed by their excited imagination and deluded passion. What the voice And when at last the little spirit parted, of reason spoke, and the fulfilment of experience confirmed, religion has instituted. The dove died too – as if of its heart chill! Reason said that marriage could not be formed between individuals of essentially The other flew to meet my sad home riding, As with a human sorrow in its coo; opposed moral qualities, without discord and disappointment. Experience, with its To my dead child, and its dead mate then guiding long train of evils and calamities, justified the assertion. Religion has stepped in with Most pitifully plained – and parted too! its unequivocal pronouncement, and made marriage a matter of conscience and an 'Twas my first “hansel”* and “propine” + to heaven! And as I laid my darling 'neath the sod, affair in which we have no option. To form it, therefore, in violation of the expressed Precious His comforts – once an infant given, will of God, must expose the transgressor to the scourge of His chastise-ment without And offered with two turtle doves to God! + the belief of innocence and without the hope of escape. * Present. Earnest, pledge. In 2. Cor. 6: 14 we have a general rule laid down to professing Christians in –––––––––––––––––––––––––––––––––––––––––– R. Kyffin Thomas, Printer, Adelaide. respect to their association with unbelievers – “Be ye not unequally yoked together with unbelievers.” By plain and necessary inference, it must have respect to marriage. 194 CHRISTIAN MARRIAGE. If it be improper for professing Christians, in other connections, to symbolise with unbelievers, how much more improper must it be in a connection which has so much THE FREE PRESBYTERIAN. more influence than any other over our character and over our happiness. In its reference to marriage, then, the principle enunciated is that believers are ════════════════════════════════════════════════════ not to marry with unbelievers. Under the law an ox and an ass might not be yoked VOL. 2. No. 19.] OCTOBER 1, 1879. [PRICE 6D. together, and there is a dissimilarity between believers and unbelievers – so great that ════════════════════════════════════════════════════ it is as improper for them to be united in marriage as for animals of different kinds and species to be yoked together. Christian Greetings. This principle obtained all the sanction of a divine law among the Israelites. ––––––––––– Standing on the borders of the land of Canaan, their legislator Moses thus address- Marriage is a union of the closest and most permanent kind that earth can ed them. – “When the Lord thy God shall bring thee into the land whither thou goest witness. “They twain shall be one flesh.” Two, that a month before were mutually to possess it, and hath cast out many nations before thee . . . . thou shall make no strangers – two, that a month before had never seen each other's faces – become by covenant with them . . . . neither shall thou make marriages with them; thy marriage nearer to each other than even the child to its mother. In marriage there is a daughter thou shall not give unto his son, nor his daughter shall thou take unto thy full and mutual communication of one creature to the other, and so far as communion son. For they will turn away thy son from following Me, that they may serve other is wanting in marriage, so far is the blessing of it incomplete. The wife, how-ever gods; so shall the anger of the Lord be kindled against you, and destroy thee mean, partakes of the honour of her husband; and the husband, however glorious, has suddenly” (Deut. 7: 1-4). It was re-asserted by the dying voice of Joshua to them, in his wife “the glory of the man.” In the married state there ought to be a mutual and when in quiet enjoyment, of the land – “If ye do in anywise go back, and cleave unto entire love – a love fixed on the person more than on the estate – a love satisfied with the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you, know for a certainty that other law to be found in the Word of God. And a violation of this law, under any the Lord your God will no more drive out any of these nations from before you; but excuse, and from whatever motive, is a shameful rebellion against the purpose of they shall be snares and traps unto you, and scourges in your sides, and thorns in your the Christian calling and the express testimony of God. eyes, until ye perish from off this good land which the Lord your God hath given The results of the infraction of this principle are far reaching. In marriage, you” (Josh. 23: 12, 13). The intermixture by marriage of the professed people of God a man mends or mars not only himself but his posterity. As the blessings that come with those who did not acknowledge His authority was the crying sin of those who by good marriages are innumerable, so the curses that come by ill marriages are returned from the captivity of Babylon. It was reported to Ezra; – The people of many and mischievous. From mixed marriages flow an Iliad of evil and the whole Israel, and the priests, and the Levites have not separated themselves from the people infelicity of life. When two planets of an unhappy conjunction are set together, of the lands . . . . For they have taken of their daughters for themselves, and for malevolent results must follow. When God's religion and the devil's superstition their sons; so that the holy seed have mingled themselves with the people of those are brought together, they commonly produce a mongrel generation. David married lands; yea, the hand of the princes and rulers hath been chief in this trespass.” And Maachah, and the issue was an Absalom. Unequal marriages were the chief cause when Ezra heard this thing, he rent his garment and his mantle, and plucked off the of the flood, by peopling the earth with a monstrous progeny who fill-ed it with hair of his head and of his beard; and sat down astonied (Ezra 9: 1-3). A still more violence. To use the language of an eminent and distinguished minister, the Rev. impassioned enforcement of the principle was given by Nehemiah: – “In those days Mr. Jay, of Bath, “who being dead yet speaketh” – “I am persuaded that it is very also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab; and much owing to the prevalence of these indiscriminate and unhallowed connections their children spake half in the speech of Ashdod, and could not speak in the Jews' that we have fallen so far short of those men of God who are gone from us in our language, but according to the language of each people. And 1 contended with them, seclusion from the world, in the simplicity of our manners, in the uniformity of our and cursed them, and smote certain of them, and plucked off their hair, and made profession, in the discharge of family worship, and in the training up of our them swear by God, saying, Ye shall not CHRISTIAN households in the nurture and admonition of the Lord.” But without 196 MARRIAGE. 195 CHRISTIAN MARRIAGE. give your daughters unto their sons, nor take their daughters unto your sons, or for dwelling on the results to posterity, there are two personal results which I would yourselves. Did not Solomon, king of Israel, sin by these things? yet among many specially mention. nations was there no king like him, who was beloved of his God, and God made One personal result is loss of character. The marriage of a Christian to a him king over all Israel; nevertheless even him did outlandish women cause to sin. worldling presents constant and insinuating temptations to seduce the Christian to Shall we then hearken unto you to do all this great evil, to transgress against our worldly dispositions and pursuits. Jehoram walked in the way of Ahab, for he had a God in marrying strange wives?” (Neh. 13: 23-27). Now, although there were some daughter of Ahab to wife. It enfeebles his spiritual energies. Samson took a Philistine circumstances attending these Israelitish marriages which do not apply to the state to wife, and he lost his honour, strength, and life by her. It interferes with his of society in which we live, still the general fact is clearly deducible from them, communion with God. David had a Michal who turned the edge of his soul by her that alliances between persons of opposite spiritual habits and desires are nibbling at his religious devotion to his God. It hinders attainments in the divine life. unwarranted, unnatural, and monstrous alliances. Solomon married idolatrous women who overthrew him with all his wisdom. It leads The principle, which is thus presented to us in its negative form in the Old to the neglect of religious duty. The invited guest to the Lord's banquet excused Testament, is expressed in its positive form in the New. Believer is too marry with himself from religious duty by saying, “I have married a wife, and I cannot come.” believer, and with none else. In Christian marriage, the husband and wife are, in A Christian who forms a forbidden marriage thus invokes a blighting of his soul, for the emphatic language of the Apostle Peter, to be “heirs together of the grace of experience declares that all such marriages, if their original character be continued, life.” In the formation of a second marriage, the plain direction is given, “She is at have issued in this result. liberty to be married to whom she will, only in the Lord.” This is said in reference A minister in his younger days contracted a close friendship with a young to a female, who is a widow but all the reasons of the law belong with equal force man on account of his affectionate disposition, and great devotedness to the labours to the other sex. That Christians are to marry only in the Lord, believer with of Christian love. They worked together in the Sabbath school, and penetrated believer, and with none else, is Christian law, as binding on the conscience as any together into the haunts of poverty and sickness. Occasionally the young man paid a visit to the metropolis, and there contracted a strong liking for a young lady with her away. And the woman who hath a husband that believeth not, and if he be pleased whom he was thrown into company, and mutual pledges of affection were soon to dwell with her, let her not. leave him . . . . But if the unbelieving depart, let exchanged. The minister on learning this took the earliest opportunity of advising his him depart. A brother or a sister is not under bondage in such a case; but God hath friend to enquire into the evidence of the young lady's piety, and to weigh the called us to peace” (1 Cor. 7: 12, 13, 15). And the believing husband or wife is Scriptural injunctions against unsuitable connections in marriage. The young man exhorted to live, in such a case, in the marriage state, in the hope of being the means admitted that he had no evidence of her piety, but stated that he could see no great of saving the unbelieving one. Unbelief is not a ground of divorce. Adultery and such sin in marrying an unconverted woman, and expressed his hope that he should be wilful desertion as cannot be remedied by the civil magistrate alone separate able to lead her into the paths of piety. The marriage took place, and it led to the marriage. A man and a woman may be one flesh, though not one spirit. The want of removal of the young man from his religious acquaintances. He settled in the religion makes no divorce here. The sentence of the Great Judge will do that metropolis, and for a while seemed steady to his religious duties, to which his partner hereafter. The believing husband is never the further from heaven because he cannot conformed. By and bye his resolution relaxed, he yielded to worldly temptations, bring his unbelieving wife with him. If the better, in the case supposed, cannot carry and, step by step, went back, till worldly amusements and extravagances involved up the worse to heaven, the worse will not be able to pull down the better to hell. him in embarrassments, and ruin followed. Though visited by early religious But a professing Christian is to apply the principle in the way of restraint. acquaintances, they could make no impression on his mind, and it was too evident Unbelief, if it be not a sufficient cause for divorce after marriage, is a sufficient that he had sunk into a state of apathy, and had totally declined from the ways of God. cause of hindrance to the formation of marriage. There is always danger in marriage He subsequently prospered in worldly circumstances, but appeared to have made with an unbeliever. Young people shut their eyes and ignore it. But we know from shipwreck of faith and of a good conscience, having never returned to the fold of the facts of experience what will be the consequence. The believing one thinks to Christ, but remained stranded on the shore of time, a warning to all professing convert the unbelieving one to God. Ten to one the conversion will be to the world. Christians of the danger of forming improper connections in youth. Look at Lot. He married a worldly minded woman. Perhaps he thought 198 CHRISTIAN MARRIAGE. 197 THE DEMAND FOR STUDENTS. Another personal result is loss of happiness. A Christian who is fettered with that he would convert her to God. Did he? No. His connection with her kept his own a woman who is not of his religion is miserable. No man can choose a worse piety low and weak. Righteous Lot failed to communicate his righteousness to his companion than one whom God holds to be His enemy; for, joining the heart to her wife, and imbibed much of her worldliness. His prayers were not prevalent for her. disjoins it from God, the source of all happiness. Christian character and Christian He had to leave her a pillar of salt on the plains of Sodom. Remember Lot's wife, happiness are so closely connected that if the one suffer loss, the other will suffer loss young man, when you are going to perpetrate Lot's folly. Is there no tree to choose also. The bitterness of disappointment that the best intercourse is unknown here, that in all the garden of God, but the forbidden one? Is there no woman for you to love the purest affection is impossible here, that the noblest union is awanting here, and but one who hates the truth? Can you say “Be my wife” to one to whom you cannot that the wife of youth is an alien and a stranger to all that is sublime in human say “Be my companion?” The woman must be “meet” for the man; but how can she sympathy and joy and prospect, aggravated by the horror of the anticipation of be meet if thou art a believer and she an unbeliever? The man and the woman are to everlasting separation, form in themselves an aggregate of elements of sorrow marry “in the Lord;” but how can that be when thou art one of the Lord's friends and sufficient to embitter and render miserable a union which infatuated folly could alone she one of the Lord's enemies? Wed not one who has not on the wedding garment of have formed. Christ's righteousness. Look rather for a portion of grace than for a portion of gold in Now a professing Christian is not to apply the principle in the way of marriage. Enquire more after the inheritance in heaven than after the possessions on separation. In the primitive Church of Corinth the question arose, whether a Christian earth, in the marriage proposals. Seek new birth more than high birth in the marriage who, before conversion, had married an unbeliever, should separate from the formation. To err in choice is to be undone for ever as to the comforts and unbelieving partner, on account of the evil attending the continuance of such a contentments of life. connection? Some appear to have advocated this extreme course; but the Apostle In the application of this principle, Christian parents are and ought to be as Paul considered it uncalled for, and gave judgment in these terms, “If any brother deeply concerned as their children. When Dionysius the elder, tyrant of Syracuse, hath a wife that believeth not, and she be pleased to dwell with him, let him not put asked Aristides, a Loerian, for his goodwill to marry his daughter, Aristides said, “I had rather see my daughter dead than married to a tyrant.” Every Christian parent is the gospel of Christ.” Yet he declares, “God hath ordained that they who preach the able to make the spiritual application. It was Rebekah's great concern, “If Jacob take gospel should live of the gospel.” Further, the performance of a people's duty in this a wife of the daughters of Heth, such as these which are of the daughters of the land, matter will be profitable to themselves, not only in saving pastors from inability to what good shall my life do me?” It was Manoah's earnest expostulation with his son do good in various ways and in enabling them to be exemplary in the fulfilment of Samson, “Is there never a woman among the daughters of thy brethren, or among all the Apostolic injunction – “Owe no man anything,” but also in saving them from an my people, that thou goest to take a wife of the uncircumcised Philist- ines?” It was anxiety that interferes with their full performance of ministerial work. The Apostles the stern answer of the brothers of Dinah to Shechem and to his father, “We cannot early appointed deacons to take charge of the money for distribution among the poor, give our sister to one that is uncircumcised, but in this we will consent unto thee if in order that they might be free to give themselves entirely to the important work that ye will be as we.” And every Christian parent is entitled to say to a suitor, “I may not deserved their whole attention – “the ministry of the Word.” All this is in perfect give my daughter to a man unsanctified, but if ye will be sanctified then I will give consistency with the nature and work of the Christian Ministry. But the treatment of my daughter unto you. Either consent to us in the truth of our religion, or we will not this Divinely instituted office as a mere profession. seems becoming alarmingly consent to you in the league of marriage.” J. B. prevalent; and the speeches and writings of even some professing ministers of Christ ═══════════ on the subject may be summed up thus: If the office were sufficiently lucrative the THE DEMAND FOR STUDENTS. Church would not have to complain of any dearth of students. Perhaps nothing shows ––––––––––– more the existence of one of the greatest evils which afflict the Church in the present Some reasons have been given why the demand for students for the day than this advertisement of its spiritual weakness, which is even almost ministry so far exceeds the supply, which are utterly disallowed by the warrants unchallenged. There lurks under it distrust of God who could of “the stones raise of Scripture and pure consistency. Two reasons that have been publicly stated in up children unto Abraham,” and an ignoring of the soul stirring zeal for the glory our day, and by some regarded as the chief reasons, will in this brief article be of God and love to the souls of perishing sinners which are such strong inducements noticed. THE DEMAND FOR STUDENTS. to the ministry in the hearts of those who are really 200 THE 199 DEMAND FOR STUDENTS. It is hoped also that it will be perceived by every reader who makes any claim to called with the inward call of the Holy Spirit. He who has given up His Son for candour that these reasons are foreign to the teaching of the Great Head of the Church them can and will give them all needful things, and they will not be deterred from who has instituted the office of and described the qualifications requisite for the the work of the gospel by the fear of a low stipend. “Out of the abundance of the Christian ministry. First – The state of ministerial salaries. Though the salaries of heart the mouth speaketh.” They are constrained by the love of Christ. They long some ministers are high, these are but exceptions, and it has been truly said by those to preach a Saviour whom they know. They can truly say to a people – “We seek who give this reason under notice, that as a general rule ministers are much not yours, but you.” These are the only worthy workmen in the vineyard of Christ. underpaid, considering the heavy labours required of them, the various calls made Let the Church have no lack of ministers who have entered it for a living or an upon them for pecuniary and other aid from various quarters, and the expense honourable profession and they will all be a curse to her. She is better with no incurred if they would maintain an acquaintance with current literature. It must also shepherds at all than with hirelings, who seek their own profit, ease, or honour. be remembered that when the Saviour sent out the Apostles to preach, at first they Believers may slumber, and sinners become more obdurate under a hireling were to make no provision for future temporal necessities, and to expect those to ministry than without one at all. Remember how Isaiah wrote of these – “They are whom they ministered to supply all their temporal wants. And when Jesus was about greedy dogs that can never have enough, and they are shepherds that cannot to leave them He gave them somewhat different instructions, having evidently a understand; they all look their own way, every one for his own gain.” Jeremiah also regard to altered circumstances – when he told them to take a purse, &c. The Apostle – “From the least of them even unto the greatest of them every one is given over to Paul next emphatically teaches the duty on the part of a Christian people to minister covetousness, and from the prophet even to the priest everyone dealeth falsely.” in carnal things “to those who minister to them in spiritual things;” and though he And Ezekiel – “Woe be to the shepherds of Israel that do feed themselves! Should had not often claimed his right, but wrought with his own hands, the peculiar not the shepherds feed the flocks?” Call to mind the absence of all worldly circumstances of the infant Church of Christ led him to do this lest he should “hinder inducements to the early ministers of the Christian Church. The same great motive which impelled them by the grace of God to give up all modes of worldly peace hindrance should be removed. There are two parties who object to the Westminster and preferment in the days of persecution should influence us surely in days of Assembly's confession of faith. Those who contend that the Bible should be solely peace. The same power which equipped and sent them forth can do so still. Hear appealed to, and those who want freedom from the bonds of a Confession which ties the Apostle Paul who gloried in his distresses for Christ's sake, saying, feeling it an them down to certain clearly defined limits. The former misrepresent the use that is honour and privilege of which he was utterly unworthy “Unto me, who am less made of a Confession and unwarrantably charge those who appeal to it as putting it than the least of all saints, is this grace given, that I should preach among the in the place of the Bible. But really when by us the Confession is taken as “an Gentiles the unsearchable riches of Christ.” Compare only this statement with the exhibition of the sense in which we understand the Scriptures,” when it declares that reason being noticed, and surely no other conclusion can be arrived at than this – the Scriptures are the only rule of faith and practice, and when an appeal to it is in Another spirit prompts it. Without underrating the advantage of learning or reality an appeal to the teaching of the Bible as examined and understood by the eloquence, these are only serviceable in the ministry when sanctified by the Spirit Church, is there any more dishonour done to the Bible than by an individual's appeal of God. But to a man either with or without these outward qualifications earthly to the Bible itself, or expounding the Scriptures to an assembly of men? The other remuneration is not the attraction to the ministry if he be fitted by the renewing and party object to the Confession evidently because they might without it be more free sanctifying grace of God for it. Just hear how some of “the excellent of the earth,” to teach what they pleased, and take refuge in some passages of Scripture which they and “of whom the world was not worthy,” regarded it. The great Whitfield, whose would not compare with others in order to get their elucidation or agreement; or strain attractive action and eloquence drew away the audiences from the play actors at some passages to suit themselves, and challenge the genuineness of others that fairs, used to call the pulpit his throne, so ready like Paul to magnify his office, and contradict their tenets. The Confession of Faith containing something like a esteem it as the highest honour he could enjoy in this world. To such true ministers harmonised epitome of the Scriptures agreeably with fair deductions, and clear of Christ the very toil was a delight. Philip Henry, I think it was, said that he would, teaching, is like a line of demarcation drawn by the Church to indicate the errors if necessary, beg six days of the week that he might be allowed to preach on the renounced, and the truths held. It is then no wonder that the wanderers from sound seventh. Matthew Henry, the son of Philip, said, “I would think it a doctrine feel uncomfortable, and show it in their expressed wish to blot out 202 THE DEMAND FOR STUDENTS. 201 THE PRAYER MEETING. greater happiness to gain one soul to Christ than mountains of gold and silver to this line for the sake of their own liberty and that of like minded persons whom they myself.” The pious Samuel Rutherford declared to his people – “My witness is above, wish to join them. Yet these who bewail their bondage seem to forget that they have that your heaven would be two heavens to me, and the salvation of you all as two bound themselves, and that the Church has surely a right to declare on what terms its salvations to me.” The holy Alleine is said to have been “infinitely insatiably greedy pulpits are open to applicants. It is not like a secret society whose inner working is to of the conversion of souls.” How harmonious these allusions to Paul's words – “God an extent unknown, except to the initiated. The Church would be better without those is my witness how greatly I long after you all in the bowels of Jesus Christ. So being who have subscribed her standards deliberately, and then launch forth against them. affectionately desirous of you, we were willing to have imparted unto you not the And it would be still worse if as long as her standards are not proved to be contrary gospel of God only, but also our own souls, because ye were dear unto us” (1 Thes. to the whole teaching of the Scriptures, she would throw down this fence and expose 2: 8.) “My little children of whom I travail in birth again, until Christ be formed in her fields to any spoiler that would be nothing loath to eat her bread, and while eating you” (Gal. 4: 19). What is the Church's duty in order to obtain ministers after this it, sow the tares of heresy among the precious grain of her Divinely revealed truth. It sort, who will be an honour to her, and useful in advancing, not her outward wealth is not so necessary to get men as to get men of the right sort. The army that seeks and popularity, but her spiritual greatness? By holding out monetary inducements undisciplined troops is surely hard up; so with the Church when she acts as if she which will compete with those of other professions or situations? God save us from must have ministers who will not be loyal to her, rather than do her work with a a ministry that would be attracted thus. Rather “pray the Lord of the harvest that He smaller though faithful band. J. S. will send forth labourers into His harvest” (Matt. 9: 38). Gracious, not mercenary ═══════════ men are the Church's great want. THE PRAYER MEETING. The second reason to be noticed is – Many are excluded from the ministry of ––––––––– a church because they will not subscribe her standards, and it is contended that this A SERMON BY THE REV. J. BENNY, MORPHETT VALE. Acts 1: 14. “These all continued with one accord in prayer and supplication, with bearers, and the sick, feeble, and weak of its own flock. Church members are greatly the women and Mary the mother of Jesus and with the brethren.” encouraged to hold such meetings by the promise of our Lord. “Where two or three The text is descriptive of the first prayer meeting held by the Apostolic are gathered together in My name, there am I in the midst of them.” They are Church. It is consequently the description of a model prayer meeting. That model encouraged by the example of the most eminent primitive saints, especially by the prayer meeting was held in Jerusalem A.D. 33. All the members of the Church within saints in Malachi's time, who feared the Lord and spoke often one to another, and by the bounds of' the Presbytery of Jerusalem were present at it, and numbered about a the saints in Peter's time in the house of Mary, John Mark's mother, “Where many hundred and twenty. This was the more remarkable, as it was held at the warmest were gathered together praying.” They are encouraged by the answers which have season of the year, near the end of June, when the weather is oppressively hot in been given to such prayers, as in the deliverance of Peter from the strongly guarded Palestine. Nowadays, it is a difficult matter to get two or three people together in any prison of Herod, when “prayer was made without ceasing of the Church to God for kind of weather to pray; and even these find in the oppressive heat a satisfactory him.” These meetings are to be attended with regularity by the members of the reason for absenting themselves from the prayer meeting. It was held too, at a time Church, for there must be the concert of the Church in prayer. If three-fourths of the of a great festival when Jerusalem was filled with strangers. Yet it was not suspended church at Jerusalem had stayed at home from the meeting which was called to pray an that account. Not only all the male, but all the female members of the church were for Peter's release, or had gone to some place of worldly resort on that evening, would present at it. Though they had guests to entertain, they contrived to get to the prayer Peter have been released? No. The principle is this. If it be the duty of the Church to meeting. In our day women can get to an entertainment, or a concert, or a popular have a prayer meeting, it is the duty of the Church to attend it. If it is right for one to lecture, but to get to a prayer meeting is one of the very few things in which their stay away, it is right for all to stay away. If it is the duty of one to go to it, it is as woman's wit is wholly at fault. much the duty of another. From all, preparation for it is demanded. Christian men Looking at the absenteeism of Church members, so markedly characteristic ought to lay aside the business engagement of the hour to attend it. Christian women of the prayer meetings of our day, one would fancy that attendance on them must be ought to arrange their domestic matters so as to be present at it. 204 criminal, and that the voice of praise and prayer, breaking from the church on the THE PRAYER MEETING. THE PRAYER MEETING. 203 Christian wives ought to bring their unconverted husbands with them. Christian parents still ear of the night, must be a breach of police regulation. An American officer once ought to do the same with their children. All excuses ought to be laid aside. For the complained to General Jackson that some soldiers were making a noise in their tents object of a prayer meeting is that God would revive His work. And there is as intimate “What are they doing?” asked the general. “They are praying now, but have been a connection between the prompt and full gathering of a church at the prayer meeting singing,” said the officer. “And is that a crime?” enquired the general. “The articles and the outpouring of God's Spirit upon that Church, as there is between the gathering of war order punishment for any unusual noise in the camp,” replied the officer. “God of the cloud in the heavens and the descent of the summer shower. forbid that praying should be an unusual noise in my camp,” exclaimed Jackson with The prayer meeting ought to be so ordered and conducted as to present much feeling, and advised the officer to go and join them. So far from being criminal, simplicity, brevity, Scripture language, seriousness of spirit, and everything that has to go to the prayer meeting will be a relief to your conscience, will bring great good a tendency to edification. The members should not pray at random, like archers who to your soul, will greatly encourage your minister, will strengthen your brethren, will shoot in the dark. They should not take their desires, as such archers take their arrows, have a powerful influence on the unconverted, and will glorify God. and let fly till their quiver is empty, without seeing any target but hoping that they The prayer meeting is a meeting convened for the particular purpose of giving may hit something, and that some benefit may revert to them. The prayers should be an opportunity to the members of the church of offering prayer in their collective brief, to give a number an opportunity to lead in the space of half an hour or an hour. capacity. It is either special or stated. It is special, when it is held in a season of The prayers should be definite, each one having something in his own mind to say to severance between churches and ministers, in a season of unusual spiritual deadness God, and saying it. The prayers should be humble, not the demands of a dictator but and barrenness, in a season when death is busy in the church, and in a season of. the pleas of a beggar. The prayers should be confiding, relying on the promises of national calamity and distress. It is stated, when it is held monthly by co-operating God to give. The prayers should be persevering, continuing from week to week. The churches for missionary success in the spread of the Gospel; and weekly in a prayers should be spontaneous, each Christian opening his mouth wide to God that particular congregation, with reference to the wants of its own ministers and office- He may fill it. When Alexander would have bestowed a very valuable present on a poor man, his modesty would have declined it. “It is too much,” said he, for me to not incline me to go to the prayer meeting. I pray thee have me excused. Bless me in receive. “But,” said the Conqueror, “it is not too much for me to give.” God gives neglecting this means of grace. Go with me to the shop and to the entertainment. like Himself, and He is to be addressed in character with Himself. If we prayed in They keep my heart from folly, and my lips from speaking guile.” Dare they pray this manner, our prayer meetings would be more interesting than they are. We speak thus? If not, what other opiate can they apply to their conscience to silence its to God as though He were at a distance. We take hold of God by prayer but we do upbraidings? not hold fast to God by perseverance. We are not enough affected by the subjects 3. Some do not go to the prayer meeting because their companions would about which we pray. We pray, but do not plead. We pray, but do not cry. We pray, laugh at them. This is an excuse especially urged by the young. A youth leaves his but do not pour out our heart praying in the Holy Ghost.. We may always judge of work in the evening, and makes his way homeward. On the way he meets a knot of the state of our hearts by the earnestness of our prayers. A rich man cannot beg like companions who hail and stop him. They are going to a place of danger and to a deed a poor man. A full man cannot cry for bread, like a hungry man. No more can a man of sin. They invite him to go with them. He replies that he is going home. They insist who has a good opinion of himself cry for grace like one who is poor and needy. that he must go with them. As he hangs back and hesitates, a leading spirit of the knot Prayer without warmth can no more reach heaven than steam from the still without suddenly cries out that he knows the reason “Our friend is going to set up for a saint, fire. I shall instance: – he is going home to get ready for the prayer meeting.” A loud laugh rings through I. Excuses for not going to the prayer meeting. the circle. The lad is not prepared for this. He is not yet a good soldier of Jesus Christ II. Reasons for going to the prayer meeting. and cannot endure hardness. At this last thrust he gives way and goes with them, and I. Excuses for not going to the prayer meeting. 1. Some do not go to the that night he parts with a good conscience. The laugh of his companions have made prayer meeting because they do not like it. It is a weariness. It is fanaticism. It is him ashamed to go to a prayer meeting. He is not ashamed to swear, but he is being righteous overmuch. They like the things of time better than the things of ashamed to pray. He is not ashamed to be seen drinking, but he is ashamed to be seen eternity. They love the society of the worldly more than the fellowship of the saints. praying. He is not ashamed of the devil's service, 206 THE PRAYER MEETING. 205 THE PRAYER MEETING. They prefer a tea meeting to a prayer meeting. Can any one who has grace, even as but he is ashamed of God's. And all this with the words of Christ ringing in his ears, a grain of mustard seed, be habitually and voluntarily absent from the assemblies for “Whosoever shall be ashamed of me of him shall the Son of Man be ashamed, when social prayer? Was Paul fanatical when he enjoined us to pray always and to pray He cometh in the glory of His Father with the holy angels.” without ceasing? Was David religious over much when he worshipped seven times 4. Some do not go to the prayer meeting because they say they can pray at a day? Are the angels and redeemed in heaven too religious who serve God day and home. If you pray at home, I am sure you will not object to pray abroad. If you are a night in His temple? The man or woman that has no liking for a prayer meeting can good husbandman you must know that though the skies drop their morning dew and have no liking for heaven. There is far too much religion there for them to think of their evening dew on the corn, yet it will not spring and grow green and ripe by that going there, or even to wish to go there. An eternity there would be hell to the man constant and double falling of the dew alone, unless some great showers at certain or woman who is wearied with an hour of a prayer meeting here. seasons fall to supply the needed moisture. Well, the customary devotion of prayer 2. Some do not go to the prayer meeting because they have so much to do. twice a day at home is the falling of the early and latter dew upon your soul, but if you Who gave them so much to do? Not the Master, but themselves. He never gave them would have your soul flourish like your corn, if you would grow in grace, you must the shop and the countinghouse, the farm and the market place, that they might have empty the great clouds sometimes, and let them fall in a full shower of prayer. And the so much to do that they would not be able to spare an hour for the prayer meeting. full shower of prayer falls in the concert of the Church at the prayer meeting. They can spare an hour to discuss men, measures, and politics. They can spare an II. Reasons for going to the prayer meeting: – hour to attend lectures, concerts, and entertainments. They can spare an hour to visit 1. I go to the prayer meeting because it is a place where I may have an interview the publichouse, the ball-room, and the billiard-room – all their own work. But they with the greatest and best of all my friends. That friend is the Friend within the veil – cannot be about their Master's business. If their course of absenteeism from the prayer Jesus himself, who has said, “Where two or three are met together, there am I in the meeting on such a plea be just and Christian, of course they can pray that God may midst of them.” There may be other friends, deep-seated in my soul; but He alone, can bless it to them. This, or something like it, will be the prayer: – “Lord, my heart does give my life a new nobility, and my character a new sanctity. Other friends, even the dearest, can only give me their thoughts, and desires, and feelings; but He imparts I present to them this unanswerable argument that I am greatly concerned for their Himself, and fills me with all the fulness of God. When in a season of spiritual languor salvation. For, if I were not greatly concerned for their salvation, I would not take the I am not inclined to ask any blessing for myself, too carnal to confess any sin, too sullen trouble to go to the prayer meeting to pray for them. to acknowledge any mercy, and too earthly to pant and breathe after God, by going to 4. I go to the prayer meeting because it promotes the union of the Church. the prayer meeting I sometimes find that I can pray for others when 1 cannot pray for Church members are expected to be united in affection, in interests, and in efforts. myself, and instead of desecrating prayer I consecrate friendship in the Lord. Now, praying with and for each other will be promotive of a union of affection; for 2. I go to the prayer meeting because my absence will be displeasing to Christ, they will feel that they belong to the same Saviour, and are children of the same disheartening to my brethren, and a loss to myself. Thomas, one of the twelve Apostles, spiritual family. Praying with and for each other will be promotive of a union of was not with them at a prayer meeting held after the resurrection of Christ. What if he interests; for they will feel that they have a common concern to promote; being was not? It was surely a little matter just staying away from the prayer meeting? It was members of the mystical body of Christ, and naturally concerned for its prosperity. large enough to be noticed by the Omniscient eye. It was grave enough to be marked Praying with and for each other will be promotive of a union of effort, which will by the divine pen. The Church in all ages has read these words, “But Thomas, one of show itself in a spirit of watchfulness over one another, and in the use of means to the twelve, called Didymus, was not with them when Jesus came.” The world in all administer comfort in the time of trouble and encouragement in the time of ages has known that he was absent from the prayer meeting. All coming generations despondency. The cause of the Saviour will lie near their hearts; and whatever they will learn it. Perhaps all in heaven still wonder at it. Why was he not there? Perhaps he can do to promote its interests they will be disposed to do, and all the more so that had to make a sale of fish. Perhaps he had to meet some friends. Perhaps there was they cherish, among themselves the spirit of prayer and the grace of supplication. some attraction that night in Jerusalem. Perhaps it rained. But he was not there to be a But whilst I go to the prayer meeting of the Church, there is a prayer meeting partaker in the hopes and fears of his disheartened breth- to which I have no wish to go – the prayer meeting of the world. A great multi-208 THE PRAYER MEETING. 207 EDUCATION DIFFICULTY IN VICTORIA ren. Someone may say – “It would have had a better look if Thomas had been pres- tude will be at that prayer meeting. Few attend the prayer meetings of the Church; but ent.” A better look? It is not so much the look as the loss. Was not Jesus there? Did millions will be present at the prayer meeting of the world. Very distinguished persons He not impart the Holy Ghost to the apostles at that meeting? Did he not give them will be there. Kings, and great men, and rich men, and mighty men, who had little or His peace? Had Thomas been with his own company, praying and waiting like them, nothing to do with the prayer meetings of the Church and thought themselves above it, he would have met Jesus who would have revealed Himself to Thomas as He did to will not be able to stay away from the prayer meeting of the world. Great religious the others, and settled and removed all his doubts. But being absent from that prayer excitement will be seen at that meeting. Nothing dull, drowsy, and formal will meeting, he had to spend a whole week of wretched doubting – a weary, dark week characterize it; but emotion will find vent in strong crying and tears, in weeping and ere his soul was at rest. wailing, in shrieks and howlings. All will pray. At most, but a few take part in the 3. 1 go to the prayer meeting because it is a means of comfort to the penitent, prayer meeting of the Church. Not so at this meeting. Every bondman, and every and an unanswerable argument to the impenitent. A young penitent goes to it, under freeman, as well as every distinguished man, shall pray. And this shall be their dreadful much soul distress. He enters the meeting with trembling anxiety, for neither the prayer. “Rocks fall on us! Mountains hide us from the face of Him that sitteth on the word preached, nor the conversation of Christian brethren, nor the private exercises throne, and from the wrath of the Lamb!” Are you on your way to that meeting? If you of religion, have administered any permanent relief. But the Psalm that commences are averse to drawing nigh to God now – if the incense of prayer and supplication the meeting seems to have a tranquilising effect. The prayer that follows expresses ascends from no domestic or secret altar – if you do not pray here, you assuredly are the very desires of his heart. To his great surprise, the person who prayed has uttered on the way to it. Be urged to avoid it. There will be enough there without you. Make all he wished to say, and asked for all he wished to possess. Light breaks in, as the prayer not only your duty but your privilege from day to day here. Watch unto it with service proceeds, more and more upon his mind; and he leaves the meeting, at its all perseverance. And whilst the world shall be praying to rocks and mountains you close, with sensations of unutterable delight. The impenitent, on the other hand, will shall be singing, “Worthy is the Lamb!” not go to the prayer meeting. If I do not go, they will comfort themselves over my ═══════════ neglect, and justify themselves by my bad example. But if I go to the prayer meeting, EDUCATION DIFFICULTY IN VICTORIA. ––––––––– of the young, and required the reading of it as an item in the work of all public The education trouble again presents an acute phase in Victoria. Political schools: but this also was avoided from the first. Beginning with a system which strife, sufficiently embittered, as it has lately been, is dominated, for the moment, by offered a reflex of the grants-in-aid already described, the Government subsidized the re-emergence of this still unsettled problem. What is there that should render the such educational efforts as the several denominations initiated, leaving them to find upbringing of the rising generation such a bone of contention in this and other whatever religious education they approved of in their respective schools. This communities? So far as the colonies of Australia are concerned, the answer to this system of denominational education, so far as it was an attempt to hold a place for question leads back to the inception of their respective constitutions and the religion in the administration of the colony, it was obnoxious to all the objections establishment of representative government. In the settlement of these important which proved fatal to the grant-in-aid to Churches. The attacks made upon the 53rd matters, nothing entered that could give a religious complexion to public clause operated therefore on the education question as well. And in sympathy with administration; and whatever the Australians have of protestantism, or even the abolition of all State grants to Churches, the administration of public schools in Christianity, as a people, is due to British parentage, and not to any distinct public act Victoria has come to be uncoloured by any regard to religious considerations, and is of their own. A very considerable leaven of both elements operates, no doubt, through avowedly secular – that is, in religion, creedless. A multitude of costly school the entire group of colonies, but it is, all the same, a survival of impressions produced buildings have been erected all over the country, and an army of teachers and in a different sphere; and the traditionary sentiment hangs loosely, and is in course of inspectors maintained at a great expense; but while the teaching in other respects is being worn out by the attrition of uncongenial surroundings. “Now, that which good, all instruction from the Bible is rigorously excluded, as well as, of course, every decayeth and waxeth old is ready to vanish away.” form of religious information; and the children have the fruits of the tree of Speaking of the constitution adopted for the government of this colony, and knowledge unqualified by that corrective which human nature imperatively requires taking along with it the light which subsequent modifications afford, it is no over- from the tree of life. This state of things is, of course, entirely to the mind of the EDUCATION DIFFICULTY IN VICTORIA. 209 creedless 210 HESTER AND IDA. charging of the facts to say that indifference to religion, as a factor in the government portion of the community, and also of those whose creed excludes religion from of nations, is a marked feature in it. Something undoubtedly must be allowed for the being a recognised factor in public administration; but otherwise the religious portion difficulties of the case. For it is obvious that the claims of religion, as a co-efficient of the community universally chafes under it, and it is right that they should do so. in all right government, weighed for something with the framers of our constitution; What all true friends of their adopted country should aim at is the inclusion of the but the mixed religious conditions of all the Australian communities rendered any Scriptures in the list of public school books, with a programme of portions to be read effective provision in this direction rather to be wished than hoped for. It was these for religious and moral instruction of the scholars. This, with a conscience clause, conflicting considerations that gave shape to the 53rd clause in the Victorian and inexorable refusal of any separate grants. – The Presbyter. Constitution Act, in virtue of which grants-in-aid out of the public revenues were ═══════════ provided for all denominations of Christians, in proportion to their numbers on the HESTER AND IDA. census. This indiscriminate support to religious denominations was, how-ever, no –––––––––– tribute to religion, for, under the undefined name of Christian religion, it recognised By M. L. L. Romanism as freely as Protestantism; and being thus incapable of defence, either CHAPTER V. from reason. or Scripture, it fell before the attacks of its opponents, and was rescinded MRS. WESTON'S NOTES – CONTINUED. out of the Constitution Act. This recognition of religion, such as it was, being It was in the street that I next met Hester Manners. She was passing me removed, nothing was put in its place; and in this way the colony has come to be without recognition, her eyes looking into the “far distance” of some never to be committed, through the text of its written constitution, to what may be correctly realized dream. She did not dream and think that she was awake, it was a dream that described as a creedless form of government. And this creedlessness is at the bottom she knew to be a dream and the smile that replaced “the far-off” look in her eyes told of education difficulties. me so. “It is a long time since you were at South Terrace, Mrs. Weston,” she said, as It would have formed a very substantial offset to this state of things if our we walked in that direction together. “Do you know about Mrs. Blackwood ?” “Is legislators could have agreed to accept the Bible as an integral part of the education she ill?” was my most natural question. “She had an accident, her leg was broken a week ago; I was on my way to tell you now.” “What was the cause of it?” I asked, feeling as much surprise as concern. Miss Manners hesitated. “You are an old friend way home, when someone on horseback overtook us, and in a feigned voice asked of the family,” she said at last, “or I should not say anything, I do not clearly how far it was from town. Edward told him, he did not stop but slackened his pace, understand everything about it myself. The accident happened on a Satur- day. On and this gave the man the advantage. He was off his horse and speaking in his own the Thursday evening before, a cousin of Mr. Blackwood's came to the house. Mrs. voice in an instant. “I want more money,” he said. “Work for it,” said Edward, Blackwood entertained him, and he left in about an hour. I met him in the hall as he trying to urge on the horses. “My passage to Sydney has to be paid, and you don't was leaving, and I thought he had a bad expression of countenance, a thoroughly expect me to pay it out of what you gave me surely,” he said in a menacing tone. 'meaning' look. On the Friday he came again, and was closeted with Mr. Blackwood Edward said that he did expect it, and that it was amply sufficient for that, and then for some time; we did not see Mr. Blackwood again that evening at all. On the he whipped up the horses again, and they knocked down my husband! My husband! Saturday morning he was at the house again; it seemed as if he quite persecuted both whom I swore to love honour and obey! Surely by all that 'is fit' to be loved, Mr. and Mrs. Blackwood, and whether to avoid his persecutions or not I do not know, honoured, or obeyed I am absolved from that oath.” The inexpressible bitterness of but directly after luncheon Mr. Blackwood took Mrs. Blackwood out for a drive. her tone went to my heart, as she looked at me with despair in her eyes. “You have They told us to dine at the usual time as they should not be at home for dinner, but more to tell?” said I. “Yes. He was up again directly, and with terrible vengeance expected that they would return before it became late. So about eight o'clock we said that he would shoot Edward if he were not his brother. Then when he cooled began to expect them. Cecile said her papa never stayed away from home at all late, a little he said that he would go without any more money if I would go with him. and Alice was sure they would be back if something had not happ- ened. Poor little My heart seemed to stand still, and I made no answer, but Edward answered for Alice harped on that string till she made us all nervous. We sat up till twelve o'clock, me, and, said that it was utterly impossible – that he (my husband) had proved that and by that time quite believed that something had happened we were all so much he could not keep me in the commonest comfort, or treat me with the most ordinary excited that we could not have slept if we had gone to bed. At one kindness, and that he acting as a brother to me, 212 HESTER AND IDA. 211 HESTER AND IDA. o'clock we heard a sound which alarmed us – it was a dull sound of people walking could not give his consent to my returning to a life of misery and degradation. Then slowly. Alice began to cry, and Cecile strained her eyes out into the darkness. We my husband broke out into the most violent invectives against us both, bitter, cruel, were not kept long in suspense now. It was poor Mrs. Blackwood that Mr. and unjust, and I spoke for the first time since our strange interview had Blackwood and three men carried upon a sort of improvised stretcher. She had commenced. I don't know what I said, my brain seemed on fire, but I reproached fainted, and looked so extremely like death that I turned sick with fear.” “Then the him with his treatment of me till I suppose he was goaded to do what he did.” “What buggy had been overturned?” I asked. “1 don't think, so, but I cannot tell, the rest was that?” He snapped his pistol before the horses, and they ran away and turned is a mystery. Mrs. Blackwood says nothing, and Mr. Blackwood looks anxious and us both out of the buggy. You see the result.” She sighed wearily and closed her is altogether preoccupied with something, which is, to say the least, very eyes. After a long silence I asked if they had heard of her husband since? “Edward unpleasant.” We had now arrived at the house, and I was at once shown to Mrs. has; he sails for Sydney today.” “Does he know of your accid- ent?” “Yes. He says Blackwood's room. Her face bore marks of the keenest mental suffering, to which that it was my tongue that did it; so he excuses himself.” Again silence. What would her bodily pain was small in comparison. She was a curious being, and as I took be the result of this painful episode in Emmeline's life, I could not tell, but I felt my seat beside her, she exclaimed, “Well, here I am, if nothing worse happens to that it would change the comparatively even tenor of her way. She had no children, me I could be content.” She spoke in a hard, half reckless manner, as if everything therefore she being to herself more important than anything else in the world, she were against her. I might have tried to soothe any other woman, but it would have thought only of herself. And then in the strongest sense her life was dreary; she had only irritated her. “Can you tell me about it?” I asked, after a moment's silence. no visions of a better life. If she had longings for something purer and holier (and “Miss Manners told you that we went to Glenelg?” “Yes.” “We went to Glenelg who has not?) she never by word or deed showed that she had. Her religion might thinking that we should be free from persecution there. Edward had given him be said to be materialism. “1 believe in all that I see;” she once said, “and I don't money, and had received a promise that he would go away, but he would not say think I need trouble myself about anything else.” If I could have offered to her a when, so I persuaded Edward to take me out so that both of us might be out of his word of true comfort I should have told her in the sublime words of the forty-sixth way. We stayed at Glenelg late, almost too late for driving safely. We were half- Psalm of our greatest help in every time of trouble, the help which never fails. I had expressed no sympathy, though my heart was full of it. I had never kissed her in air. How could she accomplish it? She seemed even cruel in her determination. my life before, but now I bent my head and pressed my lips to her rigid looking (To be continued) mouth. “I wish I could help you,” I said. She half smiled. “You are kind,” she said, ═══════════ “What made you kiss me?” “Because I sympathise with you,” I replied. “It would FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. be pleasant to be loved,” she said, as if thinking aloud, “I used to think that – that –––––––– man loved me; but I am a lonely creature, neither he nor any one else does.” “There THE PRESBYTERY. is one that is unchangeable,” said I. She seemed puzzled for a moment. “Ah, we do The Presbytery met in McCheyne Church, Kingston, on Monday, August 4, at not think alike,” She said, “that gives me no comfort.” “I hope it will some day.” “I 10 o'clock forenoon, and was constituted by praise, reading of the Word of God, and don't know, don't talk about it.” Presently she spoke of Miss Manners – asked me prayer by the Rev. Mr. Sinclair, the Moderator. Commissions from the sessions of how she looked? “Well and happy,” I said. “I think so too. How does Edward Morphett Vale and Kingston to Messrs. McCloud and Matheson as their respective look?” “You forget that I have not seen him.” “No? I forgot. Cecile would not like representatives to Presbytery, duly attested, were given in, read, and sustained. It was a stepmother, I have found that out.” “Is Mr. Blackwood as much attracted as ever?” agreed to re-elect Mr. Sinclair to the Moderatorship for the ensuing six months. “Yes, and more, and more again.” “But do you think that she is attracted to him?” It was reported by the several ministers that, in accordance with the “She admires him very much; she reverences him altogether, and she thinks that he appointment of Presbytery, thanksgiving services for the harvest were held in the steps down from a sublime height to care for her; she knows what is in his mind, several congregations under the jurisdiction of the Presbytery on the 16th of February she understands character pretty well, and her face like a looking glass tells all that last, a collection in aid of the Presbytery Fund being made on the occasion by the she thinks, and I watch her closely.” “How is it that you do not FREE Mc- 214 FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. 213 Cheyne Church congregation. The Moderator reported on the Home and Foreign like her?” “I do like her, I often wish I did not. I wish that it could be possible for her Mission Fund. Since last meeting of Presbytery he had received from the Ladies' to be allowed to stay.” I could not repress a smile at the intense selfishness of this last Association of John Knox Church £4 16s. 6d., and from the Ladies' Association of remark, and the conclusive manner in which my friend spoke of her brother and this McCheyne Church £7 12s., bringing up the amount to the credit of the fund to £53 18s. young lady being allowed to pursue their own course unmolested. “What do you 11d. mean to do?” I asked. “I mean to tell Edward in the first place, that she is not fit to The Clerk reported that the amount, to the credit of the Presbytery Fund was £2 educate Cecile; that she has not experience.” “Do you think he will form no opinion 13s. The Clerk further reported that the congregation at Yankalilla continued to receive of his own in the matter?” “He allowed me to choose her, he should allow me to fortnightly services from the Rev. John Anderson, and that the members there more than dismiss her.” “Well, he may,” said I dubiously, “but do you think it would be fair?” maintained their pecuniary engagements to him. Sealing ordinances were dispens-ed at “No! it would be unfair, but you see I have not your English scru-ples, if I had I might Yankalilla and Aldinga at the appointed times and seasons by himself, and the feel that I was ungrateful as well as the rest of it, for she has done so much for me membership in both congregations had slightly increased. Some conversation followed since I have been ill.” “How will you work your point if Mr. Blackwood fails to see the report as to the practicability of uniting the two congregations in the calling and that she is inefficient?” “If he fails to see it! He is sure to fail to see it.” I looked at settlement of a minister, and, to forward any efforts towards this desired end, the her, her tone grated on my ear, and I felt an utter aversion to the subject; as much as Presbytery agreed to assist the congregations out of the Home Mission Fund to the extent I had before felt a curious kind of interest in what she said, I now disliked the thought of £30 for one year. of being her confidante. “Don't tell me any more, Emmeline,” I said, “could you not The Clerk then gave in his report concerning Spalding. The foundation stone of give this up, it will do you more harm than it will her in the end, it should be against a church had been laid there on the 24th of February last, and the building itself was now your conscience.” “So it is, but I don't consult the comfort of my conscience as you approaching completion. Steps had been taken in the establishment of an eldership over do; my conscience has a hard time of it. Miss Manners will be gone in a month from the congregation, which had eventuated in the almost unanimous election of Messrs. now if I am well, if not I may be gone myself of course.” “How grave you look. I Alexander McLeod (of near Spalding) and John Bennie (of near Clare) to the office. The wish I did not shock you. Be friends with me before you go. If Miss Manners should edict in the election had been for some time served, and the ordination of these gentlemen be in any trouble you would help her? Goodbye.” I was glad to get out into the open would take place on his (the Clerk's) next visit to the locality. Meantime Mr. McLeod conducted Divine service in the Gaelic tongue in a private house every Lord's Day, and in view, to attack the doctrine of verbal inspiration, because, as he said, “the question the service was very well attended. The Presbytery appointed the Clerk to act as had to be considered whether the doctrine of inspiration left such a thing, as Moderator of the session to be formed at Spalding, and expressed its interest in the development possible.” this would seem to indicate that the lectures will treat the spiritual welfare of that congregation. writings of the New Testament as being human compositions, at least to some extent; The Moderator reported that a movement had been for sometime in progress and influenced, in their substance, by the individual temperaments, and perhaps towards the erection of a church in the township of Lucindale, for the use of the people prejudices, of the several writers. Such a view, should it be adopted, will sap the located at Baker's Range. A valuable site had been presented by Mr Lachlan McInnes, foundation on which Protestant theology has been settled; and, if logically carried and an influential committee had been appointed. Subscriptions to the amount of out (as it will be by many who hear – though, of course, not by the lecturer), will lead upwards of £60 had been received, and he hoped that the foundation stone of the building inevitably into scepticism. How easy it is to unsettle men's minds, in the presents would soon be laid. The Presbytery expressed its gratification at the report. critical state of opinion, is obvious to any who reflect on passing events; and we The minutes having been read, the next ordinary meeting of Presbytery was regret, therefore, the effect which Dr. Moorhouse's speculations will be sure to exert appointed to be held in the John Knox Church, Morphett Vale, on Monday, the 2nd day should it turn out that they incline in this direction. It is very singular that Calvin's of February 1880, at 10 o'clock forenoon. This having been intimated by the Moderator, countenance should have been claimed for the loose views of inspiration on which the Court adjourned. Closed with prayer. – The Register. the lectures are, as it seems, to be based; but such a claim has been made by Dr. PROVISIONAL COURT OF VICTORIA. Moorhouse. His words, as reported, are – A meeting of the Provisional Court of the Free Presbyterian Church was held “Calvin also, after noticing small inaccuracies in New Testament quotations, at Hamilton on the 9th of July. There were present Messrs. Paul, McDonald, made the remark that he didn't know how they crept in, and that he was not the least CALVIN, AND DR. MOORHOUSE, OF MELBOURNE. 215 anxious about the matter. And he also made the remarkable statement that heavenly 216 CALVIN, AND DR. MOORHOUSE, OF MELBOURNE. and Buttrose, Ministers; and Mr. Dugald McFarlane, elder; Mr. McDonald, Moderator. The business was not important. oracles only obtained complete authority when they proved themselves to believing The matter of the continuance of the Presbyter was taken up, and it was hearts as if the very living word of God were distinctly heard therein.” concluded that the issue for next year, commencing with September, should be This very groundless introduction of Calvin's name and writings gave rise to monthly. the subjoined correspondence, which appeared in the columns of the Age. – The temporary session for Nareen, appointed at last meeting of the Governing “Sir – May I request space to put in a word of caution in respect to Dr. Court, reported progress. Moorhouse's lecture on Wednesday, reported in your columns. That Dr. Moorhouse is Mr. Angus McDonald, whose application to be received as a student had been mistaken in claiming Calvin as a supporter of his views is beyond question. The remitted to the Provisional Court; being present, was briefly examined, and his studies inaccuracy which Calvin refers to, comprehends nothing that is germane to the view continued under the direction of the Moderator. which the bishop propounds. It is an inaccuracy of transcription only; and whatever The Home Mission being under consideration, it was resolved that an appeal weight may be due to the fact that inaccuracies have arisen in the process of copying should be drawn up, with a view to urge the claims of the mission upon the members the Scriptures, no advocate of the 'popular' doctrine of inspiration questions the of the church. possibility of such inaccuracies arising. But that is quite different from inaccuracies in Next meeting was fixed for the last Wednesday of October, and the court the original composition of the inspired book. In using the words which Dr. Moorhouse adjourned. – The Presbyter. quotes, Calvin is commenting on the passage in Matthew 27: 9, where Zechariah's ═══════════ words concerning the 'thirty pieces of silver' are attributed to Jeremiah. It is of the CALVIN, AND DR. MOORHOUSE, OF MELBOURNE. mistake only that Calvin says, 'How the name of Jeremiah crept in I confess I do not –––––––– know, neither do I trouble myself much about it.' Nothing, beyond this mistake made, Dr. Moorhouse, the talented bishop of the English Church, has begun a series in the matter of a name is referred to; and the word used in speaking about it, 'crept in' of lectures under the title of “The Development of Doctrine in the Writings of St. (obrepserit), shows that Calvin did not regard it as an error of the original writer, but Paul.” In opening the course, the lecturer felt it necessary, for the object which he has an inaccuracy of transcription only. Calvin's views with respect to the self-evidencing power of the Scriptures are quite irreconcilable with the opinion which the lecturer upon this matter are admirably expressed by Alford in his note on Matthew 20: 29, 34: advocates. It would be easy to establish this by quotations, but the object of this letter 'The only fair account,' he writes, 'of such differences, is that they existed in the sources is simply to put in a caveat. The other statement derived from Calvin by the lecturer from which each Evangelist took his narrative. He must be indeed a slave to the letter will be found in the Institutes I., vii. 1; but the words quoted occur in an argument who would stumble at such discrepancies, and not rather see in them the corroborating which is entirely adverse to the views of Dr. Moorhouse, and they cannot therefore coincidence of testimonies to the fact itself.' He concludes, after exposing the absurdity serve the purpose for which they appear in the lecture. – Yours, &c., of a so-called reconciliation of the passages under review, 'We may be thankful that IOTA. biblical criticism is at length being emancipated from forcing narratives into accordance.' Such disingenuous proceedings are only necessitated by the doctrine of “St. Kilda, 7th August.” mechanical inspiration.' – Yours, &c., –––––––––––––––––– J. MELBOURNE. “Sir – Your correspondent 'Iota' is willing to concede 'errors of transcription' 10th August.” in the New Testament, but not 'inaccuracies in the original composition of the ––––––––– inspired book.' He thinks that one of the passages I cited from Calvin has reference “Sir – Dr Moorhouse is well able to defend his own views, but he has not shown only to the former source of error. It would be easy, however, to multiply quotations in his letter today that Calvin can be quoted in favour of them. The passage, Hebrews which prove that Calvin contemplated also the possibility of errors of detail in the 11: 21, is one of a class in which the New Testament writers quote from the older sacred writers themselves. In Hebrews 11: 21, the inspired writer of the epistle quotes Scriptures, in the words of Septuagint, even when the version varies from the original Genesis 47: 31 according to the Septuagint version. Calvin points out that this is a Hebrew. But regarding the practice, and commenting on this very example of it, Calvin mistranslation. Moses wrote: 'The head of his couch;' the seventy translate, says – There is no danger whatever in it, provided always readers are re- 218 CALVIN, AND DR. MOORHOUSE OF MELBOURNE. 217 CALVIN, AND DR. MOORHOUSE, OF MELBOURNE. 'the top of his staff,' and the writer of the epistle to the Hebrews leaves the error called to the genuine and original text of Scripture.' An inexact translation may be uncorrected. The Spirit of God did not reveal to him that it was an error, or, if so, did quoted – the Septuagint, for example – for what it is worth, without implying any not move him to correct it. It was too insignificant a detail. What was Calvin's comment sanction to the mistakes of the translators, but the text of the original (in this case the upon this fact? 'The Apostle,' he says, 'hesitated not to apply to his purpose what was Hebrew) abides authoritative. Such, so far as I can see, is Calvin's contention in the commonly received . . . . and we know that the Apostles were not so scrupulous in present instance. I feel confident in demurring to the mention which has been made of this respect as not to accommodate themselves to the unlearned . . . . But in reality Calvin's authority, because if such a passage as 2 Timothy 3: 16, (All Scripture is given the difference is but little, for the main thing was that Jacob worshipped, which was by inspiration of God) were introduced into the argument, it would appear at once that, evidence of his gratitude.' In these last words Calvin hits upon the true explanation. The in his comments upon it, Calvin speaks in terms exactly such as the doctrine of verbal thing of spiritual significance was that Jacob worshipped. What could it signify inspiration. – 'mechanical inspiration,' – Dr. Moorhouse calls it – demands, and lays it whether on the top of his bed or the top of his staff? The guidance of the Spirit descends down that 'the prophets spoke as they were the organs of the Holy Spirit.” – I am, &c., not to such particulars. In respect to these, all which is important is that there be no IOTA. conscious misrepresentation on the part of the writer. The weakness of Calvin's St. Kilda, 12th August.” exposition lies in his suggestion that the Apostle might be conscious of the difference, ––––––– but accommodated himself to the wants of the people. This need not mean the As the subject is an important one, we append a portion of Calvin's conscious misrepresentation which it faintly suggests, but if not, then it proves that the commentary on the passage indicated above (2.Tim. 3: 16). He says: – Spirit under which the writer wrote did not compel him to a rigid accuracy in this matter “This is the first principle which distinguishes our religion from every other, of detail. With respect to the differences of phrase in which the several Evangelists that we know God has spoken to us; and are certainly persuaded that the prophets record the same event, Calvin makes the excellent remark: 'Diverse reading in Matthew have spoken, not out of their own conceptions; but that, simply as they were organs and Luke change not the sense.' This is quite true, but then it proves that it was the of the Holy Spirit, they have propounded the things which were confided to them 'sense' and not the 'word' to which the guidance of the Spirit has respect. My own views from heaven. Whoever, therefore, wishes to be proficient in the Scriptures, let him settle this with himself as a primary axiom, that the law and the prophecies are not a The vote of the Assembly in this case, and more especially the exceeding doctrine given forth by the will of man, but [a doctrine] dictated by the Holy Spirit. smallness of the majority, have given rise to serious misapprehensions in many If any objector demands whence this can possibly be known, I answer that God is quarters. It has been said that the majority of one against Professor Smith this year will discovered to be the Author by the revelation of the same Spirit [witnessing] alike to be followed next year by a decided majority in his favour. But an analysis of the the teacher and the taught [that is to the writers and the readers of Scripture alike.] division list is quite adverse to such an anticipation. three distinct parties evidently For neither Moses nor the prophets gave forth what we have from their hand at shared in the debate, and gave a character to the voting. There was, first of all, the random; but whereas they spoke by divine impulse, they testified fearlessly and compact party, represented by Dr. Andrew Bonar, Sir Henry Moncrieff, and Dr. Begg, confidently that the mouth of the Lord had spoken; as was the fact. Wherefore the who are very decidedly opposed to Professor Smith's views, and contend that the law same Spirit, who rendered Moses and the prophets certain of their mission, now of the Church should at once be enforced against him in the ordinary way. Then there testifies to our hearts also, that he has employed their ministry for teaching us. was what may be called the Smith party, pure and simple, who, though by no means Therefore it is no wonder if the greater part doubt concerning the author of Scripture; adopting the Professor's views, yet contend for an almost unlimited toleration of them for, notwithstanding that the majesty of God there [in the Scripture] shows itself, in his Chair. But there was an intermediate party, ably led by Principal Rainy and Dr. nevertheless, only those who are illuminated by the Holy Spirit have eyes to discern Adam, who, though more or less opposed to the views already condemned by the what should be plain to all, but only is manifest to the elect. The first clause [of the Assembly, were inclined to deviate from the ordinary procedure by virtually verse] is this, that the same reverence which we pay to God is due to the Scripture, suspending the action of the libel, and appointing a large representative committee to because it has emanated from Him alone, and has not any human element mixed up deal with Professor Smith. This large party, under the powerful influence of Principal with it.” – The Presbyter. Rainy, 220 PROFESSOR SMITH'S CASE. PROFESSOR SMITH'S CASE. 219 voted with Professor Smith's special friends, and almost enabled them to gain the PROFESSOR SMITH'S CASE. victory. But the public is mistaken if it supposes that all the members of the minority ––––––––– sympathise with Professor Smith. On the contrary, very many of them think certain The proceedings of the last Free Church Assembly greatly simplified of his published opinions quite inconsistent with his retention of the Chair which he Professor Smith's case, and helped to prepare it for a final issue. The minor though occupies. But, in the circumstances, even such persons were of opinion that a middle important charges under the libel were dropped by the Assembly, apparently from its course in proceeding with the case might be properly and even successfully adopted. sheer unwillingness to enter upon a process of review that might have lasted for days; Their motives were excellent, but it may be fairly questioned whether the course they but there remained the weightiest charge of all, which had been found relevant by the preferred was either constitutional or expedient. Assembly of last year, and which, as the case proceeded, came to be substantially The motion of Dr. Bonar, powerfully defended by Sir Henry Moncreiff, was reaffirmed. It needed no formal approval of the Assembly; but the attack levelled or just what the law and constitution of the Church seemed to require. But while it meditated against it fell to the ground, and it became the recognised and unchallenged instructed the Presbytery of Aberdeen to serve the libel, as abridged, on Professor judgment of the Church. The libel disencumbered of the smaller counts, now contains Smith, it did nothing to prevent the fullest and freest conference with him at almost only that count which many have all along considered to be of any serious any stage of the proceedings. It wore no harsh or unkindly aspect, as some of its importance; and, in terms of the Assembly's deliverance, it must be served in due opponents would have had the House to believe. Dr. Rainy's motion, on the other form on Professor Smith by the Presbytery of Aberdeen. That Presbytery has been hand, proposed an exceptional course, and would probably have occasioned a further instructed by the Assembly how to proceed in the matter, and more especially what delay of at least two years. It seemed to many to introduce an unnecessary and unsafe course to take in case Professor Smith continues to maintain those views which have departure from the ordinary form of process by the appointment of a committee been condemned by the highest Court of the Church. Much will depend upon the which would probably have turned out to be unworkable, or even injurious. Those spirit in which the Aberdeen Presbytery proceeds to act upon the instructions it has who are skilled in Scotch ecclesiastical law say that never any good comes from received. But there is no reason to question its loyalty in performing a duty which it exceptional proceedings, or violations of its letter. That portion of it which relates to may consider to be of a painful kind. Past divisions and contentions must be forgotten the trial of alleged delinquents, whether ministers or professors, appears to give in the common desire to carry out fairly and honestly the judgment of the Assembly. ample scope for their defence, and to be in no way harsh or oppressive. We believe that in this instance Principal Rainy's motion, inspired as it was by a kindly and the author, videlicet the article “Bible,” in the ninth edition of the Encyclopaedia conciliatory spirit, was a needless deviation from established form, and not really Britannica; and also “Remarks” by Professor W. R. Smith, on a memorandum of fitted to gain the end in view. the sub-committee on the article “Bible” in the Encyclopaedia Britannica, Those who voted with Sir Henry Moncreiff evidently thought that the published in the College Committee's report to the General Assembly; all which Presbytery of Aberdeen was just the constitutional body entitled to confer and deal publications being to be used in evidence against you, are lodged in the hands of with Professor Smith, and that there was no weighty reason for appointing a the Clerk of the Presbytery, that you may have an opportunity of seeing the same; representative committee to take the Presbytery's place. There is also a very general of which articles and remarks you have acknowledged yourself to be the author to opinion in the Free Church that Professor Smith has hitherto made no real the said Free Presbytery of Aberdeen, at its meetings held there on the twelfth day concessions, and is so fixed in his own beliefs that he would be by no means likely of April, eighteen hundred and seventy-seven. More particularly, and without to respond to the appeals of any committee, however composed. But if he should see prejudice to the said generality, you, the said Mr. William Robertson Smith, in the reason to change his mind in regard to some points of importance, there is his own foresaid article “Bible,” published in the foresaid edition of the Encyclopaedia Presbytery prepared to deal with him in a most friendly and conciliatory manner. And Britannica expressed yourself, at page 637b, as follows, videlicet : – “Now the book there is not a man in the Free Church who would not hail with unspeakable gratitude of Deuteronomy presents a quite distinct type of style, which, as has been already any such concessions or modification of views, as might enable him to retain his mentioned, recurs from time to time in passages of the later books, and that in such Chair with honour to himself and advantage to the young men committed to his a connection as to suggest to many critics since Graf, the idea that the tuition. – The Weekly Review. Deuteronomic hand is the hand of the last editor of the whole history 222 THE LIBEL AGAINST PROFESSOR SMITH. 221 THE LIBEL AGAINST PROFESSOR SMITH.

THE AMENDED LIBEL AGAINST PROFESSOR SMITH. from Genesis to Kings, or, at least, of the non-Levitical parts thereof. This conclusion ––––––––––– is not stringent, for a good deal may be said in favour of the view that the Deuteronomic “MR. WILLIAM ROBERTSON SMITH, Professor of Oriental Languages and style, which is very capable of imitation, was adopted by writers of different periods. Exegesis of the Old Testament at Aberdeen, you are indicted and accused at the But even so it is difficult to suppose that the legislative part of Deuteronomy is as old instance of the Free Presbytery of Aberdeen – That whereas the publishing and as Moses. If the law of the kingdom in Deuteronomy 17 was known in the time of the promulgating of opinions which contradict or are opposed to the doctrine of the Judges, it is impossible to comprehend Judges 8: 23, and above all 1 Sam-uel 8: 7. That immediate inspiration, infallible truth, and Divine authority of the Holy Scriptures, the law of high places given in this part of the Pentateuch was not acknowledged till or any part or parts thereof, as set forth in the Scriptures themselves, and in the the time of Josiah, and was not dreamed of by Samuel and Elijah, we have already Confession of Faith, is an offence, especially in a Professor of Divinity, which calls seen. The Deuteronomic law is familiar to Jeremiah, the younger contemporary of for such censure or other judicial sentence as may be found adequate; and more Josiah, but is referred to by no prophet of earlier date. And the whole theological particularly: – Secundo – Albeit the opinion that the book of inspired Scripture standpoint of the book agrees exactly with the period of prophetic literature, and gives called Deuteronomy, which is professedly an historical record, does not possess the highest and most spiritual view of the law, to which our Lord Himself directly that character, but was made to assume it by a writer of a much later age, who attaches His teaching, and which cannot be placed at the beginning of the theocratic therein, in the name of God, presented, in dramatic form, instructions and laws as development without making the whole history unintelligible. Beyond doubt the book proceeding from the mouth of Moses, though these never were, and never could is, as already hinted, a prophetic legislative programme; and if the author put his work have been, uttered by him. And albeit that this opinion contradicts, or is opposed to in the mouth of Moses instead of giving it, with Ezekiel, a directly prophetic form, he the doctrine of the immediate inspiration, infallible truth, and Divine authority of did so not in pious fraud, but simply because his object was not to give a new law, but the Holy Scriptures, as set forth in the Scriptures themselves, and in the Confession to expound and develop Mosaic principles in relation to new deeds. And as ancient of Faith as aforesaid; yet, true it is, and of verity, that you, the said Mr. William writers are not accustomed to distinguish historical data from historical deductions, he Robertson Smith, are guilty of the said offence, in so far as you, the said Mr. naturally presents his views in dramatic form in the mouth of Moses.” As also, in your William Robertson Smith, have published and promulgated, or concurred in the said “Remarks on Memorandum of the Sub-Committee on the article 'Bible,'” publishing and promulgating, the following articles and remarks, of which you are expressed yourself as follows, videlicet, page 20 – When my position is thus discriminated from the theories of those who, like Kuenen, ascribe the origin of said, a lie.” With regard to teetotalism, Dr. Kennedy considers that it may prudently Deuteronomy to a pious fraud, I do not think that it will be found to involve any more be practised by persons afflicted with the drunkard's craving for stimulants, by those serious innovation in the conception of thee method of revelation than this – that the who find that their health is better without it, and by those who desire to retrench written record of the revelation of God's will which is necessary unto salvation makes expenditure. Practical sobriety is also a means of enabling young men to repel use of certain forms of literary presentation which have always been thought legitimate invitations to the dram shop. But to total abstinence, as it is usually enforced, Dr. in ordinary composition, but which were not always understood to be used in the Kennedy sees two valid objections. “A stimulant is represented very differently in Bible.” And at page 21 of the said Remarks you expressed yourself thus: – “It is asked the speeches and writings of teetotallers from what it appears in the light of Scripture, whether our Lord does not bear witness to the Mosaic authorship of Deuteronomy. If the result being that the feeling which Scripture excites against drunkenness is by this were so, I should feel myself to be on very dangerous and untenable ground. But them directed against drink, and a vow of abstinence is exacted.” On both these it appears to me that only a very strained exegesis can draw any inference of authorship aspects of teetotalism the writer insists as opposed to Bible teaching and the true from the recorded words of our Saviour.” All which, or part thereof being found proven principles of Christianity. With regard to Good Templarism, Dr. Kennedy says that against you, the said Mr. William Robertson Smith, by the said Free Presbytery of he “cannot conceive how Christian men, if sane, and sane men, if Christian, can be Aberdeen, before which you are to be tried, or being admitted by your own judicial connected with it. When I think of the pompous titles of its officials, of the trappings confession, you, the said Mr. William Robertson Smith, ought to be subjected to such by which its members are bedecked, of its 'hidden things,' of its tem-ple and altar, of sentence as the gravity of the case, the rules and discipline of the Church, and the usage its obligations and its liturgy, I cannot but feel amazed that anything so childish, so observed in such cases, may require for the glory of superstitious, so heathenish, should be expected to prosper in opposition to any form of evil, and should even be tolerated in a land called Christian, and 224 DR. KENNEDY ON TEETOTALISM. 223 DR. KENNEDY ON TEETOTALISM God, the edification of the Church, and the deterring of others holding the same in an age that boasts of its enlightenment.” The Doctor proceeds to dilate on the sacred office, from committing the like offences in all time coming.” “pompous titles,” the “gewgaws,” “the ritual and liturgy,” and other machinery of ═══════════ Good Templarism, giving long quotations accompanied by several critical DR. KENNEDY, OF DINGWALL, ON TEETOTALISM. comments, from the liturgy. With regard to Bands of Hope, Dr Kennedy regards their –––––––– principles as “based on a lie,” and therefore sure to end in “miserable failure.” He is of opinion that the devices employed to enlist and keep children in these Rev. Dr. Kennedy, of Dingwall, has prepared a reply to the strictures on his organizations “trench upon the province of the family.” Dr. Kennedy closes by recent remarks on this topic in the Free Synod of Ross, which is published in the form stating that a better way of dealing with drunkenness is needed, and suggests that of a pamphlet. He takes occasion to explain that he has himself never, during all his public feeling as to the sin ought to be made different from what it is; that temptations life, known what the craving for a stimulant is, and has not habitually taken so much ought to be lessened; and that drunkenness should be branded as a crime by the law. as was medically prescribed to him. The reason why he made his observations in the Synod was because he “came more clearly to see that if the teetotal movement, in its various forms, is a misdirected effort – that it is neither scripturally based nor scripturally guided – it cannot possibly be successful, and the sooner it is displaced by what is unobjectionable, the more effectually will the cause of Christian temperance be promoted.” Recognising drunkenness both as a heinous sin and as a grievous social disorder, Dr. Kennedy says that “no action taken against, with a view to its repression, can ever be effected, if this aspect of it is ignored. Drunkards must cease to be regarded merely as victims of strong drink . . . . What soul deceiving ══════════════════════ rant about drunkenness and its cure is often spoken from temperance platforms. 'Give up drink, and you are no longer a drunkard,' is often said, and it is, as often as it is soon as they were humbled and lamented after the Lord as their only King, He interposed on their behalf, by raising up a fit man as His vicegerent to deliver them. The deliverer thus raised up, having accomplished the purpose for which he was

sent, continued to exercise authority in the name of the Lord, during the remainder

of his life. And these deliverers were called the Judges, under whose vicegerency of 455 years Israel presented some 377 years of healthful piety and pure and simple manners, the beautiful portraiture of which has been presented to us in the Book of Ruth. Among the Judges who thus ruled in Israel, Gideon occupied a prominent place. By one great act of service he so won the gratitude and respect of the people, that they were not only wishful that he should remain their governor during his life,

but also that the governorship should be hereditary in his family. They made him the extraordinary proposal – “Rule thou over us, both thou, and thy son, and thy son's son also” – in other words, 'Be thou our king, and transmit thy crown to thy ––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– descendants.' To his eternal honour, Gideon promptly and decisively rejected the R. Kyffin Thomas, Printer, Adelaide, proposal – “I will not rule over you, neither shall my son rule over you: the Lord shall rule over you.” Not the love of power so strong in the breast 226 JOTHAM'S TALE.

of every man, not the circumstance of being the father of threescore and ten promising sons could make Gideon pause and hesitate. But, unfortunately, the spirit of the Theocracy which animated Gideon, and enabled him to display so signal an example of patriotic virtue, dwelt not in all his sons. One of them, Abimelech, after

THE FREE PRESBYTERIAN. his father's death went to Shechem, a chief city of the Ephraimites, where his mother's relatives dwelt, and, by artful policy and local and family ties, was chosen king, and ════════════════════════════════════════════════════ supplied with money out of the treasures of Baalberith an idolatrous temple, by which VOL. 2. No. 20.] JANUARY 1, 1880. [PRICE 6D. ════════════════════════════════════════════════════ he was enabled to hire a small army of mercenaries, and assume some of the state and exercise some of the power of a king. Thus supported by the leading and powerful tribe of Ephraim, he sought to give security to his reign by killing all his Jotham's Fable. – Judges 9. brethren the sons of Gideon upon one stone – a barbarous policy practised for ––––––––––– centuries, and only recently abandoned in the east – and then, anticipating the The government of Israel was a Theocracy. God alone was king He dwelt adhesion of the other tribes, had himself solemnly inaugurated as their chosen king. among them in a sensible and living presence, in the tabernacle. To Him, through But the inauguration was strangely interrupted. Jotham, the youngest son of the High Priest, they referred all the great matters affecting the interests of religion Gideon, had escaped the massacre of his brethren, and, instead of secreting himself and the welfare of the nation. To Him, they not only offered sacrifice as God, but from his bloodthirsty brother, determined with youthful hardihood to take part in the also rendered homage as king, and paid suit and service three times a year where ceremonial. As the new made king stood by the oak of the pillar that was in Shechem, He had chosen to put His name. Under Himself, the heads of tribes of families and attended by the unprincipled men whom he had attached to his person, and probably of houses were the instruments of local government. When any section of the tribes, as the elders of Shechem were about to tender their homage, a voice was heard calling as sometimes happened, learned the idolatrous ways of the heathen, their king to them from Mount Gerizim, “Hearken unto me, ye men of Shechem, that God may departed from them, and they speedily became subjected to their enemies. But, as hearken unto you.” Lifting up their eyes they beheld Jotham, standing on a cliff of the mountain, who delivered to his astonished hearers the fable of the trees choosing trust without the neglect of their private affairs, the sacrifice of their ease and comfort, a king, which, while originally designed to be and actually was applied with great and the abandonment of their former means of usefulness which constitute the force and pungency to Abimelech, may not be inapplicable to ourselves. It illustrates fatness, the sweetness, and the wine of life. And if not, then it would be still wiser to three propositions: – imitate the trees in their rejection of these empty offers, and thereby retain the 1. That much of human happiness consists in suitableness of mind and measure of human happiness they enjoy in their fatness, sweetness and wine, and condition. The trees went forth on a time to anoint a king over them; And they said escape cares which would likely pierce them through with many sorrows. unto the olive tree, Reign thou over us. But the olive tree said unto them, Should I But we cannot get men to think, like these trees, that happiness consists in leave my fatness, wherewith by me they honour God and man, and go to be promoted suitableness of mind and condition. On the contrary, the servant thinks he will be over the trees (or as in the margin), go up and down for other trees? And the trees happy when he is a master, the master when he is a millionaire, the millionaire when said to the fig tree, Come thou, and reign over us. But the fig tree said unto them, he is a nobleman, and the nobleman when he is a king. Is the king, then, happy? Let Should I forsake my sweetness, and any good fruit, and go up and down for other us see how it was with one of the favourites of heaven. David was once a shepherd, trees? Then said the trees unto the vine, Come thou, and reign over us. And the vine but he became through the favour of Providence a great hero, a mighty conqueror, said unto them, Should I leave my wine, which cheereth God and man, and go up and and a renowned king. God gave him the necks of his enemies, and, what was much down for other trees? The reader will notice that, in the estimation of these trees, the better, He gave him also the hearts of his subjects. Well, you would say, 'Surely he acceptance of the promotion offered them would necessitate the abandonment of all must be sated with happiness.' Look in upon him whilst seated in his new that was most proper to them, and of all that had made them useful to 228 JOTHAM 'S FABLE. JOTHAM'S FABLE. 227 palace of cedar, and you will hear him pathetically exclaim 'Oh! that I had wings others. Their means of usefulness had grown with their own growth in the respective like a dove! for then would I fly away, and be at rest.' And he had cause for the places which they occupied, and, to leave these means of usefulness, for the purpose ejaculation. Notwithstanding all the favours he had received of Providence, his cup of exercising untried and therefore in all probability unsuitable powers and was embittered by malevolence. Consider how he was treated by his own officers, responsibilities, would just be to forego all the happiness of their past existence. The and especially by his nephew Joab, the captain of the host. Consider how he was olive, therefore, cries, Should I leave my fatness, wherewith by me they honour God treated by his family and friends. His house was not like a morning with-out clouds, and man? For what? To go up and down for other trees! The fig tree cries, Should I with God. His loved daughter was prostituted. The incestuous son who did it was forsake my sweetness and my good fruit? For what? To go up and down for other murdered in cold blood by another son. That murdering son became a traitor, and trees! And the vine cries, Should I leave my wine, which cheereth God and man? For drove his father from his city and his throne. And, to crown all, his bosom friend what? To go up and down for other trees! Certainly not. This were to abandon all that and counsellor Ahithophel, with whom he had taken sweet counsel and walked to has rendered our past existence really useful to others and really happy to ourselves. the house of God, deserted him and followed Absalom.' No wonder that he looked Now this reluctance of the trees to desert the useful station in which back to his shepherd life at Bethlehem. No wonder that he mournfully cried 'Oh! Providence had planted and fixed them to reign over other trees might very profitably that I had wings like a dove! for then would I fly away, and be at rest.' be followed by men. It is true that, in the country where we sojourn, there are not There is, however, an object of high ambition and of lofty aspiration which such things as crowns offered to us. The spirit abroad, here, is too democratic for that. David sought and which we all may seek to attain, and in the pursuit of which all But, with all our democracy, there is a very eager thirst for and a very insatiable seekers may find that suitability of mind and position which constitutes human craving after municipal honours, and political power, and ecclesiastical authority, and happiness. Had you asked a heathen philosopher what that object was, he could not commercial status. In the city, in the country, in the church, there is a very general have told you. But had you asked the apostle Paul, he could have answered, 'That I offer made to us to reign. And it would be well if those to whom this general offer is may win Christ.' The man that wins Christ is happy. Happy in trouble. Happy in made would take a hint from these trees, and, before eagerly grasping these public life. Happy in death. Happy in eternity. He occupies a position higher than that honours, would pause and consider that they are attended with responsibilities which occupied by Adam in Paradise, yea, higher than that occupied by holy angels, for they may not be qualified to discharge. It would be well if, like the trees, they first to him they are ministering spirits. His position is to be estimated by what Christ is resolved the question, whether they can discharge these engrossing offices of public and what Christ has, for he has won Christ. And, with the crowns and kingdoms of this world under his feet, he holds on his heavenward way till he reaches the city man of God, who passeth by us continually. Let us make a little chamber, I pray of the Great King, where a crown is laid up for him which the Lord the righteous thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a Judge shall give unto him, and not to him only, but to all those who love His candlestick: and it shall be, when he cometh to us, that he shall turn in thither. appearing. And it fell on a day, that he came thither, and he turned into the chamber, and lay II. That earthly distinctions are most prized and most coveted by men of there. And he said to Gehazi his servant, Call this Shunamite. And when he had inferior capacity and usefulness. Then said all the trees unto the bramble, Come called her, she stood before him. And he said unto him, Say now unto her, Behold, thou, and reign over us. And the bramble said unto the trees, If in truth ye anoint thou hast been careful for us with all this care; what is to be done for thee? me king over you, then come and put your trust in any shadow: and if not, let fire wouldest thou be spoken for to the king, or to the captain of the host? And she come out of the bramble, and devour the cedars of Lebanon. Now, I do not wish to answered, I dwell among mine own people.” That is the language of contentment. be understood as asserting that a good man cannot in any circumstances accept What is contentment? It is a kind of self sufficiency. It does not allow us to feel worldly distinctions. Were this the case, the power which man wields over man the want of that which Providence denies. The most affluent man cannot be more would be entirely in the hands of the worthless. But what I mean to assert as the than content. And if our contentment be joined with godliness, then we have great teaching of this fable is, that a good man will not covet these distinctions in gain. “Godliness with contentment is great gain.” themselves, nor make them the object of his ambition, nor accept them save as a J .B. re- JOTHAM'S FABLE. 229 230 THE BIBLE IN THE SCHOOLS. ward for meritorious services. Thus the Judges of Israel accepted greatness after THE BIBLE IN THE SCHOOLS. rendering important public services to the state. But to seek earthly distinctions, and ––––––– accept them without the right which high public services confer, is bramble-ish. TO THE EDITOR. What is a bramble? A bramble is one of the most worthless of plants. It is SIR – It seems that the Bible is to be put out of our State Schools now. There offensive, as the silly sheep know, who seek its shade and leave behind them is a lot of bigoted upstarts determined to accomplish it. Now, as the Bible has been much of their wool in return. It is capable of producing much mischief. In the east the chief book in our schools for a long time, and is acknowledged by the very best it is used for light fuel, and, contemptible as the bramble is, a fire kindled by its of men to be the best book in the, world to teach both young and old, I think there is fuel can bring down the loftiest cedars of Lebanon. Such a bramble was no presumption in asking them by what authority they condemn the Bible from being Abimelech. In the fable, the promotion is said to be offered by the trees to the read in our schools, and who gave them that authority. They cannot say they get it bramble, whereas in the actual history it was sought by Abimelech. And it was from the Queen of England, for, when she was asked by a nobleman, who had come sought and accepted without any public services, as in the case of the other to visit her, what had made England such a glorious country, she pointed to the Bible Judges, having been rendered. Moreover, like the bramble, that acceptance was and said, “That Book.” Yes, it is the Bible that has made England so great and free, characterized by arrogance of pretension. And there have been and still are many but not the Bible chained to the pulpit, or an old wife's cutty stool, as these bigots such Abimelechs, low, unworthy, and hurtful men, who take what they cannot seem to want it, but the Bible open and free to be read by all, and in every place, and use, and offer what they cannot give; and general experience assures us that, in commanded to be read in every school. Neither do they get their authority from the the end, fire comes out of the bramble and devours those who put their trust in it, King of Kings and Lord of Lords; for His command is to teach it to all nations, both as was the case with Abimelech. old and young, rich and poor, wise and simple. Neither do they get their authority III. That contentment in our spheres and lines of private usefulness is from Moses, one of the best and wisest legislators that ever made laws for a people; better than an eager grasping after public honours and authority. This is the for he commanded God's Word to be taught to God's children everywhere, and at all valuable practical lesson taught us in this fable. And I know not that it has been times. And David, who was one of the wisest and best of kings, was so anxious that more beautifully exemplified than by a nameless woman of Israel. “It fell on a the Word of God should be taught to the children, that he became a teacher himself, day, that Elisha passed to Shunem, where was a great woman; and she constrained saying – him to eat bread. And so it was, that as oft as he passed by, he turned in thither to “O children, hither do ye come, eat bread. And she said unto her husband, Behold now, I perceive this is a holy And unto me give ear; I shall you teach to understand Book? Oh! say these objectors, we allow it to be read and taught by parents, How ye the Lord should fear.” ministers, and Sabbath School teachers; it is only schoolmasters that are not to be These objectors cannot show us a single passage from all the Word of God allowed to teach it. Now there are many parents that can't teach their children, and why that word should be kept from children at school. And it appears that they do more that do not do it. But even supposing they were both able and willing, would not get their authority from the Pope either, for all their anxiety to please him. it be any hindrance to their teaching if their children were taught at school? I think The first reason that I heard of them giving why the Bible should not be read not, but the very reverse. Then with regard to ministers and Sabbath School at school was that if it were done the Papists would not send their children to school; teachers, does any one believe that a child would be in a strong and healthy state, but I see by the newspapers, that their Bishop at Sydney says they would rather have if it only got food one day in seven? Would it not soon get sickly and die? So will no teaching than be taught without religion; so it seems that reason won't do. Another it be with those children that are only taught on the Sabbath day. But if they are reason they give is, that there are so many different sects, all claiming to be the true taught to read the Bible every day at school, they will be strong and healthy for the Church of God, it is dangerous to read the word of God in our schools. Now, who Sabbath lessons. Besides, can we expect the blessing of God to rest upon us, or our has done this. Has it been the schoolmaster or the minister? All the sects that I know children, if we condemn His blessed Book with such a degrading sentence. I know of have been founded by ministers, and not one by the schoolmaster. If there is danger of no other book that has got such a sentence passed upon it – and what harm has in reading the Bible, it is with the minister, I think, THE the reading of it in the schools ever 232 CHRIST A BIBLE IN THE SCHOOLS. 231 WORKER. more than the schoolmaster: and what would those objectors say to the Bible not done. I thank my God it was read in the schools that I attended, and was being read in the Church; surely there is as good reason it should be stopped in the acknowledged to be the best book in the schools. That it may remain so is the one place as the other. Are not the lambs to be fed as well as well as the sheep? and earnest wish of what will you feed them on without the Bible? You have nothing but the devil's AULD SANDY ANDERSON. husks. He has so darkened our understanding that we cannot know anything worth ═════════ knowing without the Bible. We may know that there is a God, but we cannot know CHRIST A WORKER. who that God is; we may know that there is a world, but we cannot know how it –––––––– A SERMON BY THE REV. JOHN SINCLAIR, KINGSTON. was made. When Columbus got the Americans, so as he could converse with them, he asked them how the world was created. They said it was once all water, but a John 9: 4. – “I must work the works of Him that sent me, while it is day; the muskrat dived to the bottom, and brought up a mouthful of mud, and the world night cometh, when no man can work.” grew out of that. When our natives here were asked how the sun was created, they It is always with serious thoughts that we should look back at the past as well said it was from an emu striking a flinty rock on a dark night, and causing a spark as forward to the future. Another year has fled away for ever from us! How many of fire to fly up, which grew into the sun. You will say, “what ridiculous stuff!” opportunities of receiving good to ourselves, and of doing good to others, may have Yes, but without the Bible, all others are as ridiculous. It is as much so to say the gone away with it? How great may have been our want of Christ like earnestness? In world had an eternal existence, or that it was made of particles of matter drawn prosecuting spiritual work have we too much forgotten the unspeakable importance from the immensity of space by the laws of attraction, which some who deny that of it? The weighty motives which should ever urge us onward? The great end we there is a God have said. The Bible is to our understanding what the sun is to this should ever have in view? One year more has been taken from the few brief years of world. Without the sun we could neither have light, nor heat; nothing could live. our earthly pilgrimage. How appropriate then for us earnestly to say with the Great So without the Bible our understanding would be in eternal darkness and death; we Pattern of His followers – the ever living and ever loving Jesus – “I must work the would not have a single spark of love to God in our hearts. But, when the Holy work of Him that sent me; while it is day; the night cometh when no man can work.” Spirit shines upon its pages and our understanding, then the light pours in upon us, Notice, I. The obligation under which Christ was pleased to bind Himself to and our hearts are filled with love to God for giving us a Book that will tell us where work: “I must work.” II. The kind of work which He engaged to perform: “The works we can get all knowledge that is worth knowing, and how we can get everything of Him that sent me.” III. The time He had to accomplish His work: “While it is day.” that is worth having. And shall our children not be allowed to read that precious And, IV. The incitement to diligence in the prosecution of His work: “The night cometh, when no man can work.” (1.) In the first notice, I am to speak of the obligation to work: “I must work.” me up.” How well did He know the value of the soul of man – the happiness so Well may we admire the grace that wrought so wonderful a change in him ineffable that it would enjoy if saved, and the unutterable and never ending agony if who once was so great a persecutor of Christ's people, that he exclaimed: “Though lost? To rescue it He set to work. How noble His aim! How untiring His endeavours I preach the gospel, I have nothing to glory of; for necessity is laid upon me; yea, to save it! He saw men perishing, and found them naturally reluctant to attend to His woe is unto me, if I preach not the gospel.” And, O how worthy of our devout truth; this caused the high heaving of His bosom in love and pity for them, the longing meditation and holy admiration the matchless grace of our Lord Jesus Christ, who to afford rest to the weary and sin laden wanderers; the tears that fell from His eyes. left the throne of His glory, on which He was seated from eternity, “to minister” on “I must work,” He says, “I must preach against the errors that lead to so fearful earth, and “to give His life a ransom for many!” How incomprehensible His consequences – against the theories that are taught by those who enter not heaven condescension! Though He was the object of the adoration of the many angelic themselves, and hinder others from entering. I must show the perishing multitudes hosts above, who were ever ready to do His behest, he stooped to become man, to how near they are to ruin irreparable, and how they may be saved. I must obey and appear in the form of a servant, and to say, “I must work.” He spoke as one suffer that they may have a way opened up for re-admission to My Father's favour compelled, if I may say so, to work. What was it that so urged Him on? By a and to purity and happiness. I 234 CHRIST A WORKER. CHRIST A WORKER. 233 must lay down my life for the sheep.” In allusion to the great work of love that He was word light instantly appeared at the creation and chased away the darkness. A word to accomplish as a sacrifice for sinners, did He exclaim, “I have a baptism to be brought the confused mass of matter to order and beauty. A mandate had only to be baptised with; and how am I straitened till it be accomplished!” Love for perishing given, and the thing “commanded stood fast.” And wonderful to tell, the One who souls pressed Him to say, “I must work.” But also, in regard to the covenant into which had such power, came to earth, in human form, to carry on a painful and arduous He entered with His Father in the counsels of eternity, did He say, “I must work.” He work of years, exposed to the scoffing and ill-treatment of wicked men. What did He had agreed, as our surety, to pay down the price of the redemption of all His people. say? “I must work.” Ah! was it not because of the state of so many? Though He was Through His work alone was His Father to be reconciled to fallen men; by His blood Divine, yet He had a human heart to sympathise with all who were in distress. The alone was their guilt to be blotted out; by His meritorious sacrifice alone were sinners man blind from his birth He beheld before him, and after saying, “I must work,” He to receive the blessings of a salvation so great that He only could procure it. He ever gave sight to the blind. There was no case of misery that did not move the Saviour's had before Him the great purposes of eternity. If He would accomplish these purposes heart with love and pity. He saw the great necessity for His work in the many – if He would save an innumerable multitude from everlasting woe, and make them as sicknesses and diseases that were among the people. How great the field for His jewels in His crown – if he would fill His heavenly fold with souls redeemed from lost work! He “went about doing good,” supplying the temporal and spiritual wants of mankind – if, throughout the future eternity, God would be glorified by the wondrous the needy. In divine compassion did He cure the bodily disorders of so many that display of His attribute of infinite mercy in the songs of praise from a holy and happy could not be cured by the most skilful human physician, causing joy and gladness to multitude who “washed their robes and made them white in the blood of the Lamb” – spring up instead of sorrow and lamentation. And if He thus pitied those who suffered He must work till He should announce the accomplishment of His grand, though from temporal misery and death, how much more did He pity those under spiritual painful, work of redemption. “It is finished.” darkness and death! When He saw multitudes before Him “fainting, and like sheep My dear hearers, have you ever felt yourselves under this obligation: “I must without a shepherd,” He was not and could not be as an unaffected spectator of so work?” If you profess to be a Christian, you are expected to work. If you are a much misery, so He wrought a miracle, that they might have bread to eat, and offered Christian, I think I might say, you cannot help working. You will feel that “you are them Himself – the Bread of Life – to nourish them to everlasting life. When His not your own, that you have been bought with a price,” and are in duty bound to work disciples on one occasion besought Him to eat, He said, “My meat is to do the will – to live for Him who bled and died for you. The thought of working for Jesus will of Him that sent Me, and to finish His work.” When He saw that those who should afford pleasure. Believing that His great sacrificial work opened for thee pardon and have known and done better made His Father's house “a house of merchandise,” yea, peace, and that the work of His Spirit applied His redemption to thy heart, winning “a den of thieves,” under the obligation to spread truth and righteousness, and drive thee from sin and hell, O what does he not merit from thee? Does not this call for the away error and sin, He drove the buyers and sellers out of the temple so zealously devotion of all thy powers to His service? To please Him? One feels that he can never that the disciples remembered that it was written, “The zeal of Thine house hath eaten repay the kindness and help of a friend, when he was in need; but oh! could we by the service of an eternity repay the Great Friend of man for all that He has done for mean the service, there was no shrinking from it. In spending the whole night in prayer us? We cannot nearly estimate here how great debtors we are to Him. on a mountain side or summit, preaching to an eager crowd the grand vital truths of the “When this passing world is done, gospel, travelling from place to place on errands of mercy, rebuking the self-righteous When has sunk yon glorious sun; blind guides – the scribes and Pharisees, eating and drinking with publicans and sinners When we stand with Christ in glory, because they were among the “sick” or the “lost,” and He was the “physician,” or Looking o'er life's finished story, “Saviour,” stopping the months of vile accusers and tempters with answers that an Lord, then shall I fully know – Not till then – how much I owe.” Omniscient Being alone could give, washing the disciples' feet, instituting the Christian Oh! have we not great cause to reproach ourselves for our supineness in the ministry and ordinances for His Church, bearing the sins of so many and the wrath – great Christian warfare and work? the punishment which they deserved that Divine justice might be satisfied, and Love lightens much the weight of the most arduous duty. If some professing submitting even to the painful and ignominious death of the cross, we see the most Christians loved Christ more they would not be so ready to shrink from Christian exemplary obedience to the will of His Father who sent Him. Truly 236 CHRIST A WORKER. 235 CHRIST A WORKER. work. Did He give us a salvation that was so costly? And shall not we be ready to He could say, “I came not to do mine own will, but the will of Him that sent Me.” show our appreciation of it by seeking to work for Him in a way that will cost us Concerning His preaching also He said, “The words that I speak unto you, I speak something? To deny oneself, and take the cross, is a great test of sincerity. But some not of myself.” So closely did He conform to His Father's will, which was His law, give to the cause of Christ not as for His sake freely, from whom all their mercies that when that awful hour of agony came, He said, “O My Father, if this cup may not come, but reluctantly, and in many other ways show their apathy – their want of that pass from Me except I drink it, Thy will be done.” great principle – that cause of holy and warm action in spiritual work: “The love of Did Christ, who could have no humiliation, if He chose, “please not Christ constraineth us.” Himself?” And shall we please ourselves? Did He who had angels to minister to Him Go, Christian, go and work in the vineyard. There should be no idlers there. come to this world as a servant? Shall we then be other than servants of the Great If thou canst relieve the sick and help the needy, follow thy Master in this. But let Master? How many various works occupy the thoughts, and engage the energies of thine all absorbing aim be like His too – the glory of God in the salvation of souls. this world's inhabitants? Every one by nature, “turns to his own way.” Some step Canting hypocrisy is to be detested; but an earnest watchfulness to improve every onward in the road to earthly distinctions; and others to corruptible wealth. Man seeks opportunity of doing good has no connection with it. Let thine eyes be open to the to please himself, and devotes those talents which his Maker has given him, necessity that exists for the proper use of thy talents. With a heart that longs for the demanding their engagement in His work, in advancing his own work. The actions progress of the Redeemer's cause, and for the rescue of immortal souls from of many loudly say, “Away with self-denial! I am resolved to make my own way, to destruction, do what thou canst; though it be ever so little that you can do (remember be my own master. I do not study my duty to God or to my fellow man.” But Christian you are under as great an obligation to do it as another to do a great deal that is in his hearers, in all the avocations of life, study to have a higher than any earthly aim. ability to do), if it be but the giving a serious advice, leaving a tract with some one, Study to know what work thy Heavenly Father has sent you into the world to do. teaching in the Sabbath School, do it, as if there were an urgent necessity for it, saying Never choosing for yourself; but seeking to do the work that you have been chosen “I must work.” and fitted to do, may your life be one of great usefulness to mankind; and this to the (2.) Notice, secondly, the kind of work that Christ engaged to perform: “The glory of your Creator, Preserver, and Redeemer, to whom you are indebted for all works of Him that Sent Me.” you have and are. When in the past ages of eternity no creature could before seem capable of (3.) Now, in the third place, notice, the time in which He had to accomplish undertaking the heavy responsibility of redeemer of lost mankind, then did the second His work: “While it is day.” person of the Trinity appear to say, “Here am I, send Me. Thy works, what-ever they The eternal and immortal Saviour speaks of the time given Him for work, as are, I will perform. I delight to do Thy will, O God.” And, it is recorded. “The Father being like a day, short and fleeting. He was concerned to make good use of every sent the Son to be the Saviour of the world.” Whatever works the Father appointed to moment, as He was after the feeding of the five thousand that the fragments should be done, the Son promptly agreed to. However great was the suffering, or however be gathered up, so that “nothing should be lost.” As His day was advancing towards the night, while souls were perishing, and He had a great work to do, the Great Pattern good effect on him. He reflected how differently the evening would have been spent of earnestness felt that He could not rest: “I must work the works of Him that sent had he known what was to take place so shortly afterwards. And because we know Me, while it is day.” Christian hearers, while men labour so mightily and diligently not how soon our opportunities of receiving and doing good may be lost, may we for this world, and assiduously climbing every step to the pinnacle of fame, and while work in accordance with God's will, “while it is day.” you are yourselves up and doing in the necessary occupations of life, O forget not to (4.) But now in the fourth and last place, notice, the great incitement to work for Christ, “while it is day.” “While it is day!” “While it is day!” These words diligence in the prosecution of His work: “The night cometh, when no man can beget the serious thought that it will not always be day. O then take advantage of the work.” remainder of thy day, that, if unsaved, you may without delay seek salvation, and, if As sure as the day represents the lifetime; so night represents the time of saved, may do what you can while in the world for Christ, and the souls of men. The death. The day will decline; the night will come. Night will come to the Christian day is advancing. Thy pulse will soon cease to beat. The clock of time will soon strike worker, giving him rest from his labours, and to the unbelieving idler to cut him off thy last hour. Young men and women, your sun may set before from all the gracious advantages that he trifled with, when he will long for their re- CHRIST A WORKER. 237 238 CHRIST A WORKER. noon. Will you not prepare for a coming judgment? Will you not work for Christ? turn in vain. “The night comes!” Then work today as if thou mightest not see tomorrow. The day is short, and is fast receding. Let those who are more advanced in years “The night comes!” Then “no man can work.” The tongue of the preacher will then be consider seriously the work they should earnestly be engaged in “while it is day.” silent. The hands of the worker will then be still. Lost opportunities will then be The day maybe far spent with some of you – the eventide of life may be near. Listen irretrievable. Then there can be no return to the spiritual warfare. The departed saints to the voice of wisdom. Work for Christ, and for others; for the “night is at hand.” have a holy and happy employment above, but have not the work of winning souls on Christian parent, if you knew that any of your children would be called away earth. That work is required of us before the night comes. Then work. from earth tomorrow, how earnest would you be today in seeking to lead them to Jesus, How greatly should the considerations that the night is drawing near, and that or if you felt that you yourself would be spared to your family but a day or two, you we know not how near, incite us to earnestness and diligence in the work of the Lord, would be no less anxious. But as you know not when the time is, this uncertainty should lest some duties should be for ever left undone, and some souls neglected. Do not we make you the more attentive. Sabbath school teacher, if you were assured that you read that Satan will become the more enraged as his time grows shorter? And should would have only one more opportunity to meet your class on this side the grave, how not the Christian become the more vigilant and zealous in his Master's service as his different a meeting that would be to so many in the past. How solemnly would you try day declines? O to spend our day so well that when the shadows of evening gather to impress upon the young minds their need of Jesus? Well let every Sabbath with them round we may be enabled to say, by the grace of God, “I have fought a good fight, I be spent as if it were your or their last. Christian brethren and sisters, are there any to have finished my course, I have kept the faith; henceforth there is laid up for me a whom you can speak about Christ? O let not your day pass away without seeking to crown of righteousness, which the Lord, the righteous Judge, shall give to me at that win souls. An eminently pious lady once stated that if she met with any one whom she day; and not to me only but unto all them also that love His appearing.” was likely to see frequently she would introduce the subject of true religion cautiously Are there some here who have never experienced a holy impulse to work in and gradually; but if she felt it improbable that she should ever meet that person again accordance with the commandments of God and the example of Jesus? O believe in here, she would strongly urge such person there and then to “choose that good part Jesus as your Saviour, and then your love to Him who saves from such awful woe will which can never be taken away.” constrain you to live to Him. Before the gospel day ends, and it may soon with many, It is recorded of the great Dr. Chalmers that he once spent an evening in the receive its truth. Know the preciousness of Jesus, and the value of His everlasting company of several friends, among whom there as an interesting Highland Chieftain. salvation, and then you will not coolly stand by to see others perish for want of a word, The evening passed away very pleasantly, while they related a variety of incidents or a prayer, and will feel that you are not your own, saying, “I must work the works of that had occurred in connection with their own lives, and also in the lives of others; Him that sent Me, while it is day; the night cometh, when no man can work.” and at length all retired to rest. About midnight the doctor was awakened by the dying “Every day, one by one, cries of the chieftain, and the commotion occasioned thereby among the members of 'Neath the ever circling sun, the household. This sudden death made a deep impression on his mind, and had a Life's swift moments constant fly, Friends and kindred droop and die. One by one they pass away surpasses all in its origin. The church organ is the invention of man, but the Know a long, a last decay; Soon the coffin and the knell; Presbyterian organ is the work of God. It surpasses all in its mechanism. Attempts Soon their portion heaven or hell! without number have been made to imitate it, but all have signally failed. The Every day, one by one, church organ, indeed, approaches nearest to it of all instruments of human Destined to a world unknown! invention, but falls far short of its wondrous mechanism. It surpasses all others in Souls neglecting His demands Fall into their Maker's hands. its expression. The church organ can all but speak, in the hands of a skilled Saviour! Snatch them from a doom performer, but the human voice discards the “all but,” and can and does speak. It Darker, deeper than the tomb; surpasses all others in power. The church organ contains an inanimate carcass of Give the calm, the tender smart pipes, blown by one individual who may be intelligent or idiotic; but the Presby240 Of a true repentant heart.” CONGREGATIONAL PSALMODY. CONGREGATIONAL PSALMODY. 239 CONGREGATIONAL PSALMODY. terian organ may consist of a thousand pipes, blown by a thousand intelligent ––––––––– beings in harmonious combination. What shall we do with it then? Shall we assert Extensive currency has been given to the notion that, provided the heart be its superiority over all instruments of human invention, and shall we not get it up rightly exercised in praise, the vocal utterance is of no importance. It is a mere in our congregations, and cause it to send forth, with its hundred pipes, the solemn fallacy. Vocal utterance is of as much importance in the people's praise as it is in praise of that Great Being who so curiously wrought it for that very end? the minister's prayer or sermon. The fact cannot be disguised that, in too many Congregational psalmody should be a volume of sound. To produce this instances, the notion has been put forth to excuse indolence or cover ignorance. characteristic the singing must be universal in the congregation. The man of taste When the element of prayer has been considered the minister has done so and the man of no taste, the great man and the mean man, the rich man and the poor from the pulpit. He has enlarged much on that duty and entered minutely into its man, the old man and the young man, must all join. The tremulous voice of age, details; but on the element of praise he has been profoundly silent. The request to the deep bass of manhood, the sweet tones of womanhood, the shrill notes of preach a sermon on any of its details would startle him, yet praise stands side by childhood, must all lend their aid to produce that massiveness which distinguishes side with prayer. The two form what we call worship. Silence in the pulpit upon the congregational psalmody from every other kind of musical performance. one, while free discussion is given to the other, is of itself sufficient to degrade it Congregational psalmody should be skilful, “Sing a new song, play in the eyes of the people, and create the impression that it is of no importance. We skilfully,” was the injunction given to the Old Testament Church. Now, although give utterance to its claims in this paper. the form be changed, though playing has no place in the New Testament Church, Congregational psalmody should be vocal. We are warranted to infer this it is reasonable to suppose that the injunction still applies to the manner of singing from New Testament references. All these, without exception, speak of the voice as before it applied to the manner of playing praise. Congregations may sing in one as the only instrument used by Christians in praising God on earth. The offering of of two ways. They may have unison singing – that is all singing, or, at least, praise by the voice best harmonizes with the character of the Christian religion. professing to sing, the air. But in this manner of singing there is no sweet harmony, That religion is spiritual. It discards all adventitious helps. It requires simply the for there are three sets of voices – the voices of the females and children in one melody of the heart and the fruit of the lips. It seeks to employ in its service not the octave – the high set voices of men in a separate octave – the low set voices of men inventions of men but the gift of God – the human voice. It thus exalts God while in a third octave. Such a combination of different octaves in the same part can never it confines the Church to the most perfect of all instruments, for there is no produce perfect harmony, although it is preferable to complete discord. Besides, in instrument like the human voice. From the predilection of Presbyterians to it, and unison singing the men are usurping the part of the women and children, who alone their rooted aversion to all other instruments, it has been called the Presbyterian can sing the treble or air. To sing skilfully, therefore, we must have recourse to the organ. And there is no organ to match it, considered in every respect. It surpasses other kind of singing – part singing. In this kind the different sets of voices sing every other, in antiquity. The church organ is as old as the days of Jubal, but the different parts – parts suited to them – and a complete harmony is thereby secured. Presbyterian organ is as old as the days of Adam – yea, as the days of creation, for To sing thus, however, implies that we learn the art of music, and use tune books the morning stars then sang together, and all the sons of God shouted for joy. It in the pew. In pleading for part singing we are not pleading for innovation. “Oh!” says to regard music as beautiful because it is complex. Beauty consists with some reader, “it was not the way in which our fathers sang in the sanctuary.” If you simplicity. It is so in nature, it is also so in art. The grandest pieces of church mean by your fathers the cold moderates of the last century, we grant that it was music are simple. Take some of our old Scottish psalm tunes. These are simple, not. They were content to drone out the psalm as well as to sleep out the sermon. yet grand. We plead for their retention in our congregations. But if you mean by your fathers the men of reformation times – the men of John But let us ever bear in mind that music is the instrument of worship and Knox's time, and the time of his immediate successors – then we say that the way not worship itself – the hand-maid of devotion, and not devotion itself. Let us which we are pleading for is the way in which they praised God. The psalter keep it in its proper place; and our praise, coming from the heart and sung published by John Knox is still extant, and it establishes these two facts: That tune skilfully, will be such praise as God loves to hear in the congregation of his saints. books were used in church by the Protestant congregations in Scotland, and that J.B. CONGREGATIONAL PSALMODY. 241 242 AN INSIDIOUS PROPOSAL. the Presbyterian people of his time were able to sing in parts. The psalter was made AN INSIDIOUS PROPOSAL. to serve four persons singing in the old square pews – two parts reading one way ––––––––––– and two the opposite way. And it is a fact, that when a minister of Edinburgh A meeting of trustees of the Meredith Free Presbyterian Church site was held returned from foreign parts his whole congregation went out to welcome his in the church on the 13th November, the occasion being a letter which had been sent, arrival, and escorted him from Leith to Edinburgh, singing psalms in four voices. ostensibly as a private communication, to one of the trustees. The object of the letter, Some talk boastfully of the enlightenment and artistic skill of the nineteenth which was signed by a Mr. Milne, was to sound the trustee to whom it was addressed century, and contemptuously of the sixteenth. Is there a single congregation in all as to his willingness to sell the Free Presbyterian property at Meredith to the Unionists. South Australia who could turn out in whole, and do in the nineteenth what was The trustee to whom this proposal was conveyed, with his accustomed fidelity to the done in the barbarous sixteenth century? Free Presbyterian Church, replied at once in the negative, refusing to accede to it; at But it is objected that if we sing in parts from tune-books we will be so the same time, and with great propriety, he apprised his co-trustees of the matter, and occupied with the act of singing as to be unable to praise God with the heart. No the meeting above mentioned endorsed the refusal. Restlessness has, so far, been a doubt the mere tyro in the art will experience this. So does the boy or the noticeable feature in the behaviour of the Unionists. Although they appear, like the uneducated man in the act of reading the psalm. But would any think of debarring prosperous worldlings of the book of Psalms, to “have more than heart could wish,” them from joining in God's praise, because they have a difficulty in spelling out they cannot “be content with such things as they have.” Lately their proposals to buy the words of the psalm? Why, the more practice they have the less will be the up the Free Presbyterian properties have been singularly frequent. The McCulloch effort of mind. Besides; it were greater sin to perpetuate a difficulty which former proposals at St. Kilda were followed by others made with a view to get possession of neglect has brought upon us. And it is only to such that the objection applies, for the Free Presbyterian site and buildings at Ascot; and now there is an attempt upon as the practised reader reads without effort of mind so does the practised singer. Meredith. Whatever the immediate instruments employed in making these proposals Yet it is objected, “Why not commit the tunes to memory, and thus may intend, there is no question as to the motives of the principal instigators, who pull dispense with the unseemly sight of tune-books in the pews?” In answer – This the wires in the background. The leading spirits of union regard the existence of the objection is as good against the use of a psalm book as a tune book, and you may Free Presbyterian Church of Victoria with an aversion which it is not at all very difficult as well put it, “Why not commit the psalms to memory and thus dispense with to understand. That such a church should be in existence after all attempts which have psalm books?” Why, as a congregation must all sing the same words, it is surely been made, and crooked acts which have been set in motion for its suppression, is a reasonable that they should use a psalm book to do so; and as they must all sing fact which continues to baffle their calculations; and all the supercilious contempt with the same tune, it is surely as reasonable that they should use a tune book to do so. which they affect to regard it, is not sufficient to disguise the sense of uneasiness which Besides, the effort of mind to remember one hundred and fifty psalms and one they feel. hundred and fifty parts of tunes would be more distracting than the efforts of the It is far from being the purpose of anything now to be said to overstate the tyro to read the words of the psalm or the notes of the music. position or the prospects of the church whose interests the Presbyter is devoted to Congregational psalmody should be simple and grand. It is a great mistake defend. If it is any pleasure to the Unionists to hear it, there will be no hesitation on the part of the Free Presbyterian church to admit that, as a religious body, they have BY M. L. L. been brought by the pressure of unionist oppression as far towards the verge of CHAPTER VI. extinction as a visible organization can well afford to be. If their testimony and their HESTER'S DIARY. worship still abides, along with a portion of their property, in Victoria, it is a wonder to many among themselves. Some are disposed to think that, “had it not been the APRIL 3. – I have been here three months, and have not made an entry Lord,” there is none else that could have preserved the framework of a Free Church before. I fear that as I grow happier I am relaxing in my endeavours to be a source – that is to say, of a scriptural and constitutional Presbyterianism – in this colony, in of pleasure to dear Aunt Mary. I have sent her letters instead of the diary, and she the face of such overwhelming opposition as the Unionists have been able to array does not prefer them, but I will now record my resolve to send her for the future against it. Such as been the scope mysteriously allowed by Providence that which she most prefers – the diary. I have but one trouble here, 244 HESTER AND IDA. 243 HESTER AND IDA. to the corrupters of sound Presbyterianism in Victoria, and such the command of and that is that the “Auntie” does not cordially like me. I am almost consoled for this, material resources and the agency of unscrupulous means, which they have been able if not quite, by the cordial liking that my friend, Mrs. Weston, has for me. All her to use for accomplishing their ends! generous soul seems to speak to me out of her beautiful brown eyes, and if I feel a But after all these considerations have been admitted, it remains intelligible perplexity, to her I take it at once. enough how the bare existence of a people scattered and peeled as the Free Mr. Blackwood is particularly kind to me. He has just lent me two books Presbyterians of Victoria have been, should create dissatisfaction among a powerful which he thinks I may like, and he says that I may have the use of any in his study. body of men who have been unfaithful to their own solemn engagements as “You are favoured, Miss Manners,” said Cecile, “Papa will not let me take any books Presbyterians, and wronged this minority at the same time. To those who have parted from his study that I choose.” “The reason is, Cecile, that you are not old enough to with a good conscience on matters affecting revealed truth and divine worship, success choose what reading is best for you. When you are as old as Miss Manners, then you is an imperious necessity; and everything which qualifies that success is an eyesore. will also be free of the study.” Then with an affectionate smile at her he left us. Cecile The Unionists have trumpeted their success over the world. Literally over the length was moody for the half-hour that she remained with me, and after that I saw her and breadth of the globe wherever Presbyterian churches are found, their deputies have walking in the garden with her Aunt. I could not help thinking that I was the subject filled the air with their boastings. And no wonder they have taken this line, for, if they of conversation, but perhaps it was only my fancy. are not a worldly success, they are nothing. It need not be surprising therefore, that the 8th. – I was reading the newspaper this afternoon to Mrs. Blackwood (she has existence of any party or organization which qualifies their success should disturb had an accident and is confined to her room), when Mr. Blackwood came to enquire them. It is like the apparition of Elijah in the vineyard of Naboth. Possibly those prop- for her. I was about to leave the room when he suggested that I should continue erties of the Free Presbyterian church which cannot as yet be bought up may be reading for his benefit as well as for that of Mrs. Blackwood. I did so rather nervously, occupied, under colour of law – with the connivance of revolutionary legislation – at for he is a man of great culture, and I feared that he might criticise me, though I knew some more convenient time. But so long as the existing Unionist church continues its it would be kindly done, but much to my relief he did not. He thank-ed me when I present course of defection from scriptural truth and evangelical worship, there should had finished, and said that if I would oblige them they would trouble me tomorrow. be but one answer to such insidious proposals as that we are now commenting on – the “Good reading,” said he, “is what I very much appreciate.” Mrs. Blackwood said that answer of Naboth the Jezreelite to Ahab – “The Lord forbid it me that I should give the she preferred reading herself as a rule, from which expression I know that Mr. inheritance of my fathers unto thee.” Though not an inheritance derived from Blackwood's speech did not please her. I was standing looking out at the dining-room forefathers, let the sites and buildings of the Free Presbyterian denomination, window thinking how pleasant it would be if I could make her like me when Mr. nevertheless, be held in hope – they may serve the spiritual good of a people yet unborn. Blackwood came in. “It is a tedious thing for one of Mrs. Blackwood's active nature, – The Presbyter. to be an invalid,” he said, “it is almost more irritating than painful, and if she should seem irritable at times, we must not think of it as if she were in her usual health. You ═══════════ will not do so?” I promised him that I would not, and then saying that none of us had HESTER AND IDA. been for a walk that day, I left him to seek Cecile and Alice. Cecile is a strange girl; –––––––– almost as soon as we left the house for our walk she began interrogating me as to Somers, have a station near Mr. Hilton's, but their mother found station life dull, so what I thought of her papa. It was done in such a way, that it seemed as if she had her pleasant house and lovely garden are fifteen miles away, at the “Township.” They been set to do it. I was altogether astonished, and I think I said I “believed him to be have been here often, mother and sons, and the two latter are so much alike at first an honourable minded Christian gentleman. Why did she ask?” “Oh, it came into my sight that Kate says you wonder you find so great a difference afterwards. They are head,” she replied, in a flippant tone very unlike herself. Then she went on in a half both dark and “handsome,” I should say, though perhaps my opinion is not much to disparaging tone about him, saying “how much his studies took up his attention, but be depended upon, as you know dear Aunt Mary used to accuse me of thinking quite for old people such as he it was a good thing there were scientific subjects to interest “plain” people good looking if they only smiled! The elder of the two, Newton, is them.” “Papa is not very old for a grown up person,” said Alice reproachfully; “he grave in manners, of middle height, and seems of a studi- 246 told me, one day when I sat upon his knee HESTER AND HESTER AND IDA. IDA. 245 ous turn; I sometimes hear him talking in quite a learned manner to Mrs. Hilton; she that when he was married he was twenty years old, and mamma was eighteen. I appreciates it too, and sometimes can carry on the conversation very well; at other don't remember Mamma, Miss Manners, she died when I was a year old. Papa says times she listens, and asks him to explain things to her, and that trait in her character she was very beautiful; so does Mrs. Weston.” You remember your Mamma, reminds me of you. He and Mr. Hilton talk business, but whenever the talk goes from Cecile?” I asked. “Yes, a little; she was very delicate; Papa was very fond of her; that topic to anything else you may imagine that Mr. Hilton does not sympathise. The he never could love anyone else, Aunt Emmeline says.” I smiled – 1 could not but other brother, Harry, has the most merry brown eyes; he is altogether a bushman; feel amused that it was supposed that I had a design upon Mr. Blackwood's glories in cattle mustering, shearing time, and all the special accompaniments of bush affections, and that it should be such a source of trouble to Aunt Emmeline, whose life. Kate and he sympathise about horses and have splendid rides together; it is he that mouthpiece was CeciIe. There was some annoyance mingled with my amusement Kate prefers and he also admires Kate. I think Newton also admires her. There is one too, and some consciousness of having had pleasure in Mr. Blackwood's society. I thing that I like in Harry, he is fond of music, and will listen for hours together to the made a resolve that I would be very watchful over myself for the future. He met most “ordinary” playing; Newton's taste is more refined; he must have good music or me at the gate when we returned from our walk, and spoke in his usual kind way, none. I know that he is fastidious, and the knowledge makes me nervous when I play and a feeling of depression stole over me as with scarcely ordinary politeness I before him. One day that they were here, I was standing in the garden hidden by a tree, hurried past him into the house. By leaving I may put an end to even fancied trouble. and I heard something about myself. Harry, the younger, asked Newton “What he “Lead kindly Light, amid the encircling gloom thought of Miss Manners?” “She seems pleasant,” said Newton, in a tone that sounded Lead thou me on.” as if he had thought very little about it. “Yes,” replied Harry, “but give me merry 13th. – I have Ida's letter today. She is still as happy as ever. I begin to be half sunshiny Kate in preference, it isn't only seeming with her.” Was not that judging me jealous of her friend, Kate Fielding, of whom she seems really fond. She says there summarily?” is only one thing that she dislikes about her, and that is her fondness for practical You complain that I tell you so much about other people, and so little about joking. Ida does not say that she has played any of these upon herself, but that the myself. To your questions – have you no other life but that which concerns the actions tutor, Mr. Hawthorn, is generally the subject of them. “He is so curious,” she says, of your life? Have you no life comprised of thoughts, feelings or aspirations? – my “that there is some excuse for her – very nervous, very fidgetty, and very particular only answer must be that I suppose I am not yet developed – my thoughts are pleasant too about his personal appearance. She thinks him effeminate too, and that his for I am surrounded by kind people, my feelings are pleasant because of that too. The looking-glass is his confidential friend, and that deprived of it he would feel lost, so world seems very bright, I never feel lonely for Kate is my constant friend, and all that you need not feel surprised that sometimes, with consternation depicted in his face, I can say is that I am thankful to God for all these blessings. Dear Hetty will that content he asks every servant in turn if they have seen his small hand-glass, and invariably you? I do not think that I shall ever meditate over serious things as you do. When I say receiving “No” for an answer, he finds it at length, in some particular and favourite that I never feel lonely I do not mean to say that I never long to see you or Aunt Mary, nook of his own, and fancies that he has put it there himself in a moment of absence! for of course I do, but then I know that at least you and I shall meet “all in good time,” Kate and I are going to the “Township” for two or three days at Easter, Mrs. Hilton so I have no need to be anything but cheerful. has a friend there who is always pleased to see us. Her two sons, Newton and Harry –––––––––– CHAPTER VII. her brother-in-law. To live in such an atmosphere of continual attempts to foil one HESTER HAS FOREBODINGS. another as it would be even if I stayed with Mr. Blackwood's consent, would be to May 3rd. – I cannot understand why, with Mrs. Weston leaving town for me a state of things such as I should despise, so I will leave now without the the North, I should feel as I do; that more than a friend is gone from me – a desperate feeling of forlornness that I had before, leaving the issue to God. He protectress! But why a protectress? And from what? Mrs. Blackwood is much ordereth all our doings. I feel less troubled today. I believe that God sustains me. better, but she does not yet leave her room. She is now openly hostile to me. This feeling came to me suddenly, as I stood in my room slowly taking off my hat Today she told me that Mr. Blackwood thinks that I am not sufficiently and jacket. I felt inexpressibly relieved that I had told nothing to Mr. Blackwood. experienced to HESTER AND IDA. Why should I ever wish to think that I was leaving without his 248 247 HESTER AND IDA. educate Cecile, and that as soon as I can make my arrangements for taking another full consent and approbation? Very likely he was sorry that I was found unsuitable, engagement, this one must be given up, but that I am at liberty to remain here till but he would not be likely to enter a protest against Mrs. Blackwood's decision, and then. It seems very strange to me, for Mr. Blackwood's manner does not imply that even if he did it would not be right that such protest should have any active he knows of my going away at all. Even today he spoke of our all taking a trip to influence upon me. How could I live in a house under protest; the cause of Mount Lofty as soon as Mrs. Blackwood is able. Cecile knows of my leaving and inquietude and knowing myself to be so. I cannot possibly do it, and I am thankful talks of my successor being “an elderly lady of much experience.” The expression that I feel to have greater force in me – more courage since I find that I have the sounds so curious coming from her lips. Of course as it was Mrs. Blackwood who greater need of them – the greatest need from what now happened. When I opened engaged me, her decision is final, and I must seek another home. And this is the worst my bedroom door to go out I saw Mr. Blackwood walking up and down the part of my trouble. I cannot bear to go. My heart rebels against it. Why should I be passage. I had an instinctive feeling that he was waiting for me. His back was turned forced to go? My judgment tells me that I am not incompetent, and I do not believe and I went quickly over to the schoolroom, which, with a few other rooms, is that Mr. Blackwood desires me to leave. Why should Mrs. Blackwood hate me? My detached from the other part of the house. It seemed that he saw me, for he turned depression now increases daily, and I am filled with sad forebodings. Every image and followed me. I had just sat down when I saw him coming up the short pine and picture of loneliness and dreariness that I have ever imagined or read of reminds walk that leads to the schoolroom. He was nearly at the door, and there was now me of myself – the “sparrow alone upon the housetop, the lost creature on dreary no way of escaping some kind of interview. He knocked and entered immediately. mountain tops” – even the “forlorn and desperate castaway,” seems not too wretched The window was open and he could see that I was sitting there unoccupied. I rose. to be compared with me. He came to the table and stood for a moment, then he began in a determined kind 9th. – I am making all enquiries about another situation. Mrs. Blackwood of tone, “I have come to ask you to finish what you were interrupted in telling me, always suggests that I shall go out on this business when Mr. Blackwood is absent, Miss Manners.” He looked at me with so much kindness, and yet scrutiny, that it and this increases my suspicion that he knows nothing about it. I came in today seemed as if I could not help telling him. But I said after a moment's pause, “Will unsuccessful for the third time. I had been detained longer than I had expected, and you pardon me if 1 do not tell you any more.” His look of scrutiny became keener I met Mr. Blackwood in the garden. He said we had had a pleasant day, and then as he replied, “I think not; I wish particularly to know.” Thus urged, I told him that after a pause, “Does anything trouble. you lately? I notice that you are depressed.” I had not been successful in obtaining a situation that I had heard of, but that I hoped I said “I was troubled, but that I need not intrude it upon him.” “If you can tell me to hear of another before long. “Why does this situation displease you,” said he. I I might be of service to you,” he said. I began to reply that I could not obtain another did not speak. I had thought that I believed him ignorant of my approaching situation. I had said “I find I cannot – “ when Cecile ran up to me with, “What a departure, but now that I knew it I felt surprised; I think I must have looked so, for long time you have been matching the wools, Miss Manners; poor Auntie is waiting he repeated, “Why do you find this an unpleasant home?” Still I did not speak. I to go on with her cushion.” I had forgotten all about the wools that I had been could think of nothing to say, unless I told the truth. At this critical moment Cecile commissioned to buy, so remembering this I went in and apologized to Mrs. came in. “Auntie will be glad if you will be kind enough to come and read to her Blackwood for my neglect. On the spur of the moment I went, but afterwards I for half an hour, Miss Manners.” “Yes,” I began, but Mr. Black wood interrupted thought that this was a plan of Mrs. Blackwood's to keep me from speaking with with, “Tell your auntie that when Miss Manners is disengaged she will come, that I am speaking with her just now – go and stay with her in the meantime.” Cecile quality and mission had been shown by His resurrection from the dead, where-by he departed with unwilling feet. He put his hand firmly upon the table and said, “I am had become the first fruits of them that slept. No lack of audience found the stranger, waiting for an answer – Why do you find this an unpleasant home?” “I did not find in the dealers and chapmen, busybodies and idlers, who thronged the marketplace. it unpleasant at all,” I stammered. “Then why do you wish to leave?” “It is not a Loitering about in learned leisure were little knots of Epicurean and Stoic question of what I wish,” I replied, “I do not please Mrs. Blackwood.” He did not philosophers, the former of whom in idle scorn said one to another, “What would the reply by a single word.. His usually stooping figure seemed to expand and his face babbler say?” And the latter of whom answered, with some slight glimpse of the looked illuminated. He did not look at me again but walked out of the room, down stranger's meaning, “He seemeth to be a setter forth of strange gods.” Such, precise- the pine walk, and into another part NEWSMONGERS. ly, is the treatment which the good news and the glad tidings still get at the hands of 249 250 NEWSMONGERS. of the garden where the trees hid him. I thought he might come back, but though I men of learned leisure. There is relish enough and leisure enough in the world for all waited for ten minutes by the schoolroom clock, he did not; so 1 went to read to Mrs. sorts of news except the best. Blackwood. “When'er we meet you always say What's the news? What's the news? (To be continued.) Pray, what's the order of the day? ═══════════ What's the news? What's the news? Oh! I have got good news to tell – NEWSMONGERS. My Saviour hath done all things well, ––––––––– And triumphed over death and hell, That's the news. That's the news.” The character of the Athenians sketched by the pen of inspiration is abundantly sustained by their own best writers. Demosthenes says of his countrymen: The writer of these lines was a lunatic. The things which were hidden from the – “We Athenians stay at home doing nothing, always delaying, always making wise and prudent were revealed to him. The thick film which had gathered round his decrees, and asking in the market if there be anything new.” Indeed, the fact that brain excluded and distorted all the lower lights. But his soul lay open upward and the Athens contained three hundred and sixty gossiping houses, or houses expressly “Light of Life” came in. devoted to the accommodation of citizens who meet together to hear and tell news, There are newsmongers from curiosity. One day Simon Peter walked with is of itself a sufficient corroboration of the truthfulness of the representation. Jesus in His resurrection body, by the shore of the Sea of Galilee, and, turning round The description has, however, its counterpart in our age. We are a mercurial and beholding the disciple whom Jesus loved following, he said to his Master, “Lord, people. Our coffee-rooms, institutes, exchanges, reading-rooms, and others (I refer and what shall this man do?” He wished to pry into John's future circumstances and to specially to our cities) are all so many accommodation shops of the Athenian class. know what was to become of him; whether John, also, should suffer, and what death We have our throne of Mammon where self interest takes a thousand shapes, speaks he should die. This newsmongering, in the view of Him who judged not according to a thousand languages, and sends abroad a thousand pieces of false intelligence, to the hearing of the ear, involved in it an improper and impertinent curiosity – a principle beguile the unwary and to swindle them out of their property. It is to be feared that which, when indulged, is always most unprofitable in itself, often times most rude in even our churches are devoted to the same purpose of newsmongery. its exercise, and generally most injurious in its effects. All such curiosity Jesus There are newsmongers from idleness. In the market place of Athens, at the reproved, when exercised even on the subject of religion. And now, when it took a foot of the Acropolis and Areopagus, stood a stranger in humble garb, opening the direction to a matter of personal destiny in which Peter was no wise concerned, the truths of religious belief to the groups of loungers there. That stranger was evidently Lord rebuked it in the memorable words, “If I will that he tarry till I come, what is that no common man. High gifts of nature were displayed in his quick and pertinent to thee?” But mark how this was misreported. Jesus had only supposed a case. Ill answers to the most astute cavillers. Great attainments of human learning were shown directed newsmongery turned it into an assertion. Jesus had only said, “If I will that he in his felicitous allusions to and quotations from Athenian poets. An eloquent ton- tarry till I come.” Newsmongery circulated that John should so tarry; and the saying gue, though with a slightly provincial accent, enforced and illustrated the strange went abroad among the brethren that he should not die. Hence the absurd story of the doctrine that Jesus of Nazareth had come into the world to save sinners, and that His wandering Jew – a delusion which exercised an astonishing influence on the credulity of the early ages, and brought some impostors who claimed to be the deathless John to the tortures of the stake. Circumstantial falsehood, or that which is true in substance and tell how this professor is but a pretender, and that religious person is but a knave, but false in circumstance, will generally attach to all news gained by this principle of and how through them the work of religion in their particular district has come to improper curiosity. Persons thus influenced seldom apprehend things distinctly and nothing. cannot, therefore, report them accurately. They are full of excitement and eagerness, And there are newsmongers from a factious spirit. The Scribes and Pharisees, and are, therefore, prone to add to and enlarge. How much need then to be swift to hear and indeed the great bulk of the Jewish nation, were thus actuated against Christ. They but slow to speak, and to pray, “Set a watch, O Lord, before my mouth, keep the door spoke against His person as mean and contemptible; against His preaching, as false of my lips.” and deceiving, senseless and ridiculous; against his miracles as done in confederacy There are newsmongers from malice. There are some in whose minds the with Beelzebub, the prince of the devils; against his morals, charging him with 252 NEWSMONGERS. 251 NEWSMONGERS. misfortunes of others beget a malicious kind of pleasure. Where worldly pursuits blasphemy, Sabbath profanation, gluttony, winebibbing, and friendship with publicans interfere – the success of the one depending very much on the failure of the other, the and sinners. His ministers have fared no better at the hands of factious newsmongers. view of that failure raises satisfaction in the soul and prompts disclosures of a malicious They smote Jeremiah with the tongue that none might give heed to his words. They tinge After David had held his pathetic and brotherly farewell meeting with Jonathan, talked against Ezekiel, by the walls and the doors of their houses, even while he was to apprehensive that there was but a step between him and death, he hastened to put such them a lovely song and as one that could play skilfully on an instrument, and he knew distance between himself and Saul, as lawful travelling time on the Sabbath would it not till God told him. They made Christ's prime ministers the apostles by the allow him to do. Coming to Nob, where the tabernacle and the priesthood then were, reproaches with which they loaded them, a spectacle of pity to those that had some with a whole nest of lies in his mouth, he deluded the high priest by an ingenious tale measure of grace or good nature, and a spectacle of scorn to those that had neither. One to render him all necessary aid as an advancing of the king's service. It appeared, would think that it was enough to make them the off-scouring of anything, but they however, that Doeg, who was high in the confidence of Saul, and held the office of were not satisfied till they had them to be accounted as the off-scourings of all things. chief herdsman, was detained at Nob over the Sabbath day also. Knowing that David The Church's fairest Nazarites, who were purer than snow, whiter than milk, and was in glowing disfavour with his master, he narrowly watched all that passed between ruddier than rubies, have been made by the newsmongers of the world blacker than a him and Ahimelech. David himself well knew the malignant temper of the man, and coal, so that they have not been known in the street. And as it has been with Christ and foresaw that the ruin of the very man he was misleading would certainly ensue through His ministers so has it been with Christianity itself. Its great doctrines of Christ and the the malicious newsmongering of Doeg, “I knew it,” he cried in bitter remorse resurrection were ridiculed by Athenian philosophers. Its laws were reported as hard afterwards that he “would surely tell Saul; I have occasioned the death of all the persons sayings by those who wished to break their band and cast away their cords. Its of thy father's house.” And so it was. No sooner did Saul enquire after David, and ordinances were despised, its Sabbaths mocked, its sacraments reproached, and its lament that none of his friends or servants either would or could tell him whether he adherents condemned. But wisdom is justified of all her children. had gone, than Doeg imparted to him the news that David had been received and Christians may spend their time in telling or hearing some new thing. Every assisted by Ahimelech; but he carefully withheld from the knowledge of Saul any day is big with something to the Christian. Good tidings or bad tidings, joyous issues statement of the representations by which David had obtained that assistance. Incensed or sad issues, engage to some extent, and properly so, his hopes and fears. While in by this malicious report, the king had the priests brought before him, and, though the this world he is still expecting, hoping well or fearing ill, or in suspense between the charge of conspiracy. with David was repelled by Ahimelech with dignity and force, two. In all his inquiries after public news the Christian is to do it with an eye to God. the dreadful doom of instant death was pronounced against him and all his father's The Athenians did it to pass away an idle hour or two, or to gratify a vain curiosity. house. Failing to find amongst his own guard instruments to accomplish his horrid But the Christian is to do it that he may be directed when to address his prayers and purpose, he commissioned the malicious Doeg to be the executioner of doom, and that when his praises; how to balance his hopes and how his fears, and what he and others person turned upon the unarmed priesthood, and slew in that one day no fewer than ought to do in service. four score and five persons who did wear a linen ephod. Ah! how many bloody minded In general, therefore, a Christian ought to inquire after the news of the prop- Doegs are there who, confined in our age in their malicious endeavours by the agation of the gospel. Everyone is supposed to inquire after what concerns him most. wholesome dread of constitutional law, yet rejoice in ini-quity, and are pleased to hear The merchant inquires after the rate of exchange, the politician after the resources of the nation, the physician after the latest discovery in medical science; so the Christian and steps taken to procure an act for that purpose from the legislature. The Synod ought to inquire after the latest news of God's gracious work on earth. The specific was closed with an address from the Moderator, and next meeting was fixed for the name by which that work is known is “good news.” The “peace on earth” which first Tuesday of November, 1880. – The Presbyter. Christ procured and angels announced; which the word offers and the Christian FREE PRESBYTERIAN CHURCH OF VICTORIA. – PROVISIONAL COURT. enjoys, is always like cold water to the thirsty soul. Were one of the higher This Court met on the 29th day of October, at Horsham. There were pres- intelligences to visit our earth, he would naturally expect to find the whole world on ent – Messrs. Paul, of St. Kilda; McDonald, of Hamilton; and Buttrose, of Nar-een, the tiptoe of expectation to receive the news of God's mercy. But he would be greatly ministers; Mr. McDonald moderator. The meeting was opened with devotional disappointed. While he would be able to count the expectants of the news of exercises. FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. 253 254 FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. a battle between two belligerent nations, excitedly gathered round a post-office or After reading of the minutes, the report of the temporary session for Nareen, exchange by thousands, he would only be able to count the expectants of the good appointed at the last meeting of the Governing Court, being called for, was given in by news and glad tidings of God's peace on earth, assembled at a missionary meeting by Mr. Buttrose. From this report it appeared that, after holding preliminary meetings with tens. How is this? Because God's news is to most men like cold water to a soul that the congregation at Nareen, Chetwynd, and Pigeon Ponds, the session found that is not thirsty; but, blessed be God, there are some thirsty souls on earth, and some Messrs. John McDonald, John McInnes, Robert Morison, Hugh McKinnon, and refreshing messages coming to them from far countries. The Lord knoweth them that Norman Bethune had been duly elected to the office of the eldership in the are His, and they that are His know Him. J. B. congregation, and had signified their willingness to receive ordination to that office; ═══════════ and that Messrs. John McInnes, jun., Angus McKinnon, Donald McDonald, and FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. Ronald Campbell had been duly elected to the office of the deaconship, and had also ––––––––– signified their willingness to accept the same. The session accordingly resolved to meet SYNOD OF EASTERN AUSTRALIA. at Nareen on the 27th September for the purpose of ordaining the above mentioned This Synod, the governing court of the sister church in New South Wales, office-bearers elect to their respective offices as elders and deacons in the congregation, met at Sydney on the 4th November, and was opened with a sermon from the Rev. unless any valid objection should appear, and ordered that of this resolution due notice Hugh Livingstone, the retiring Moderator. After the court was constituted, the Rev. should be given to the congregation. Afterwards the session, being met on the 27th of John Davies was nominated as Moderator for the year, but from diffidence in his own September, as aforesaid, made public intimation to any who could show cause against experience, having been but lately ordained to the ministry, Mr. Davies expressed a their proceeding to offer such objections, when, no objectors appearing, the session desire to be excused, and the Rev. W. S. Donald was ultimately elected, and installed did, in the name of the Lord Jesus Christ, set apart and ordain, with prayer and the in the chair. The sittings of the court extended over a period of eight days, and some imposition of hands, the above mentioned Messrs. John McDonald, John McInnes, animated discussions took place. A report on statistics of the church and historical Robert Morison, Hugh McKinnon, and Norman Bethune to the office of the eldership, records, illustrating its progress, was given in by Rev. P. McPherson. Rev. Isaac and the said Messrs. John McInnes, jun., Angus McKinnon, Donald McDonald, and McKay gave in the report on Foreign Missions. Rev. George Sutherland moved an Ronald Campbell to the office of the deaconship in the congregation. The report was address of congratulation to the Governor, on his assuming the reigns of government, received, and the court engaged in prayer for a blessing on the labours of the newly which was carried. The address was presented to his Excellency on a subsequent day. appointed office-bearers, after which the temporary session were thank-ed by the Another overture for union was received from the Unionist church, and disposed of Moderator, in name of the court, and discharged. – it may be hoped – finally. An overture for repentance and return to the old paths A commission, in favour of Mr. John McInnes as representative elder for would be a fitting rejoinder to send to the Union Synod. Rev. G. Sutherland reported the session of Nareen, was then given in; and, being read, was sustained, and Mr. on the training of students. Five had received instruction during the year. The office Mclnnes was admitted to a seat in the court. of professor was again pressed on the Rev. P. McPherson, ill health having prevented Report as to the progress of Mr. Angus McDonald in his studies was given his acceptance of the office last year. The incorporation of the Synod was discussed, in and received. The Convener of the Home Mission reported that he had drawn up an appeal to the members and adherents of the church in the interests of this fund, and that FREE PRESBYTERIAN CHURCH NEAR SPALDING. the same had been published in the Presbyter. The report was received. –––––––– The state of the district in which Mr. Malcolm McInnes labours as a The opening services of this new place of worship were held on Sunday and missionary of this church was then taken into consideration. The various portions Monday, November 9 and 10, in accordance with old Presbyterian usage. At the of this district, comprehending Gre Gre, Murtoa, and Killalac, having been recently forenoon diet of worship on the Sabbath, the Sacrament of the Lord's Supper was visited by the ministers, members of the court, and numerous services conducted dispensed to the membership of the Church in the presence of a large and impress- in it, both in English and Gaelic, each member gave an account of the ministrations ed congregation. In the afternoon an ordination service was held, when two Elders in which he had been employed, and his impressions of the field. From the 256 FREE PRESBYTERIAN CHURCH NEAR SPALDING. FREE PRESBYTERIAN CHURCH NEAR SPALDING. 255 elect (Messrs. Alexander McLeod and John Bennie) took the vows of office, and report of the Moderator it appeared that there was a considerable number of families were solemnly set apart to the ruling eldership over the congregation. Thereafter attached to this church between Rupanyup and Killalac; and the clerk and Mr. baptism was administered to the children of several members of the Church. A Buttrose gave in similar reports regarding Gre Gre, Beazley's Bridge, and other considerable number of people not having been able to find sitting room at the places. With respect to the prospects of success in the event of the district being previous service a sermon was preached in the evening, when the special character organized as a ministerial charge, it was recognized that the area covered by such a impress- ed by Christ on His followers was dwelt upon at some length. On the charge would be large, extending over about sixty miles; yet that a minister qualified Monday fore-noon a considerable congregation again thronged to the church, where, for, and especially one accustomed to, bush ministrations, would very probably find after sermon, a session was constituted, some routine business transacted, and the the district quite manageable; while there was a general willingness among the people trust deeds read to and executed by the Trustees. The Rev. Mr. Benny, of Morphett to co-operate for the maintenance of a suitable pastor. Vale, preached. and presided at all the services. The church is a plain but neat It was then taken into consideration what provision should be made for Mr. building comfortably seated to accommodate 100 persons, and has been built without McInnes in the event of such a settlement being effected; and Mr. McInnes, being extraneous aid by the freewill contributions of a warm hearted people zealously present, was invited to express his views on the matter; after which, instructions were attached to the ministrations of the Free Church. – The Register. minuted with reference to the continuance, and also, if possible, the extension of Mr. McInnes's labours. It was mentioned at this stage that funds were being collected for the purchase of a site, in connection with the Free Presbyterian Church at Killalac, and that £18 were already in hand for this purpose. It appears that one of the brethren of the sister church in New South Wales contemplated paying a visit to Victoria. The Moderator, as Convener of the Home ══════════════ Mission Committee, was authorized to welcome him in the name of this court; and in the event of there being no meeting of this court during the time of such visit, to take steps for the purpose of introducing such brother minister from New South Wales to any congregation of this church in want of ministerial supply.

The vacancy at Geelong being under consideration, the Moderator of the session was instructed to hold a meeting of the congregation, on an early day, in order to have some definite arrangements made for providing supply. Next meeting was appointed to be held at Geelong, on the second Wednesday of January, at two o'clock; and, after devotional exercises, the court adjourned. – The Presbyter.

–––––––––––––––––––––––– choosing a king to admonish a multitude; Nathan intended by the fable of the ewe lamb to reprove a king, and both intentions succeeded. And our Lord Jesus Christ has given us the fullest warrant for the use of fable in the inculcation of Christian

doctrine, for the parables or fables of the New Testament, all of which are perfect of

–––––––––––––––––––––– their kind, were spoken by Him to instruct disciples. In considering the beautiful fable R. Kyffin Thomas, Printer, Adelaide. of the ewe lamb, which is of a much higher order than that of the trees choosing a king, we shall notice – 258 NATHAN'S FABLE.

I. The circumstances of the fable. The scene of it is laid in a country town or village, for mention is made of flocks and herds as being at hand. In this country town or village there lived two men, one very rich, and the other very poor, but withal content. The contentment of the poor man was much enhanced by the possession of THE FREE PRESBYTERIAN. a little ewe lamb which he had nourished up, which grew up with him and with his children. This pet lamb was as fond of him as he was of it, and was so familiar with ════════════════════════════════════════════════════ him that it did eat of his own meat, and drink of his own cup, and lie in his bosom – VOL. 2. No. 21.] APRIL 1, 1880. [PRICE 6D. in short, was unto him as a daughter. Well, an occasion arose when the rich man ════════════════════════════════════════════════════ needed a lamb to entertain a stranger. But instead of taking one out of his many flocks, he, probably as much out of love of luxury as out of love of saving, took the Nathan's Fable. poor man's lamb from him by violence, and dressed it for the man that was come unto him. 2 Samuel 12. ––––––––––– Now, in order fully to form a judgment of the conduct of this rich man, it must The main stock of European fable may be traced to an Oriental origin. That be borne in mind that in the east the entertainment of strangers was accounted a sacred mode of instruction is perhaps the most ancient of all modes, for it can be traced back duty, and made a high point of honour. In large cities, where the organizations of to a period when languages were too poor in terms to express ideas and to society was more complete, and where visitors could make provision for their own discriminate shades of thought, and when, consequently, men were obliged to borrow wants, this responsibility was not so much felt, though it was not wholly neglected. But expression from natural objects. When languages attained to more copiousness, the in the smaller towns, where these facilities were not appointed by the customs of fable as a mode of instruction was still retained, because it was ascertained by society, the inhabitants held it to be a point of duty and honour to provide for travellers. experience, that only in the veiled garb of apologue could wholesome truth be Burckharlt, a celebrated traveller, who visited one of these towns containing 550 conveyed to the ear of power, or be rendered intelligible to the mind of the multitude. families and situated southward to the Dead Sea, and within the former dominion of In the east to this day such little fictions continue to instruct those who would not David, says that it contained eight lodging places for travellers. Their expenses were listen to, or listening would not understand reasonings and addresses couched in not paid out of a common stock; but, when a traveller took up his abode in one of the abstract terms. And both in the east and in the west it has often happened, that a timely lodging houses; an inhabitant of the town intimated his intention to provide that day's and pointed fable has converted the stern purpose of arbitrary power into one of entertainment, and a dinner or a supper sufficient for a number of persons was sent. A justice and mercy, and has calmed down the uncontrolled passions of excited mobs lamb or a goat was generally provided on these occasions; and there were Turks living into the sober feelings of moderation and prudence, when the most able reasonings there who were accustomed to make this provision for strangers every other day. To and the most eloquent declamations would only have evoked consuming indignation such an extent was the spirit of hospitality carried, that when a few years before a on the incautious reprover. silversmith, who had come from Jerusalem to do some work for the ladies, and being In the Old Testament Scriptures, we have examples of fables thus variously a man of diligence in his business, seldom quitted his shop to partake of these intended and thus successfully employed. Jotham intended by the fable of the trees entertainments, was about to depart after a residence of three months, the principal inhabitants sent each a lamb, with the message that, though he would not come and the Hittite was the poor man, content with one who lay in his bosom. A traveller in dine with them, they did not think it just that he should lose his due. In the east, the the form of a lustful desire came to David, and sought entertainment; but he spared more a man expended in hospitality, the more he increased his influence and to take of his own wives to gratify it. Rising from his afternoon's sleep, rendered reputation; while those who pursued an opposite course were despised by all the others. necessary by the early rising and exhausting climate of the east, he looked out from Such being the general tone of sentiment and feeling in the east, we need not wonder his palace and saw a beautiful woman, Bathsheba, the wife of Uriah, and he sent that David's anger was greatly kindled against the rich man, and that he pronounced and took the poor man's wife, and used her for the gratification 260 this severe judgment against him, “As the Lord liveth, the man that hath done this thing NATHAN'S FABLE. NATHAN'S FABLE. 259 of his lustful desire. But we are glad to notice that the lustful desire was a stranger shall surely die: And he shall restore the lamb fourfold, because he did this thing, and to David's heart, one that came to him, not to abide continually, but to tarry only because he had no pity.” for a night. The duty of hospitality, which this rich man so flagrantly evaded, is frequ- Now, here we have a striking example of prudence and faithfulness, in ently enjoined upon us in the Scriptures, and is obligatory on all men, but especially giving reproof. Nathan showed his prudence, by omitting all reference to the on all Christians. “Forget not to entertain strangers: for thereby some have murder of Uriah in the fable. The crime of David, which the fable was designed to entertained angels unawares.” “Use hospitality one to another without grudging.” reprove, was much greater than as there stated; for, he not only had taken the pet “A bishop must be given to hospitality.” It is frequently enjoined by Christ, “He lamb from the owner's bosom, but had procured the death of the faithful and that receiveth you, receiveth Me;” and the want of it shall form a heavy item in the devoted owner. To have put this feature of comparison, however, into the fable, charge against the wicked, in the judgment of the great day, “I was a stranger and would probably have enabled the king too soon to see its drift, and thus have ye took Me not in. Inasmuch as ye did it not unto the least of these My breth- ren, defeated the intention of the prophet. But, if Nathan's prudence is seen in the fable, ye did it not unto Me.” It is commended to us by the examples of Abraham and Lot, his faithfulness is no less seen in the application of it. Thou art the man! Reproofs who, by entertaining strangers, entertained angels unawares. It is singled out by are like sharp knives, very needful and very useful articles, yet articles which ought holy Job, as a virtue, which he commended in himself. “If I have eaten my morsel not to be in the hands of children or madmen, but in the hands of such men as alone, and the fatherless hath not eaten thereof; if I have seen any perish for want Samuel who prayed to the Lord all night, and then delivered to Saul his faithful of clothing, or any poor without covering; if his loins have not blessed me, and if reproof in the morning. he were not warmed with the fleece of my sheep; then let mine arm fall from my “Rebuke a wise man,” says the Scripture, “and he will love thee.” It is to be shoulder blade, and mine arm be broken from the bone. The stranger did not lodge feared that, if loving a reprover be a test of wisdom, there are few wise men amongst in the street: but I opened my door to the traveller.” “It is commended to us by the us. Faithfully to reprove a friend for his fault is too often the death of friendship. example of the primitive Christians who were so forward in the disch- arge of this Let us see how it was with David. duty to all strangers, but especially to those who were of the household of faith, that III. The conviction wrought in the mind of the king through the fable. the very heathen admired them for it. And, although the customs of society be now David's conscience had not been seared by a long course of sin. He had plunged altered, the law of Christ is not repealed. Though inns have been provided for the headlong into a crime of enormous magnitude. But so soon as Nathan's pointed stranger in all Christian lands, the obligation to show hospitality is not lessened. To words were uttered, “Thou art the man!” conviction of sin flashed upon his what extent hospitality is to be shown, the Scripture saith not. It furnishes no rules on conscience. That conviction was wrought in David's soul by the Holy Spirit. the subject. It gives a general direction and particular examples; and then leaves it to Sometimes the Holy Spirit works conviction through the instrumentality of the law, every man's conscience to act out the rule, as he shall answer to God. the gospel, friends, enemies, dispensations of Providence: here it was through a II. The application of the fable. It was made, as in the fable of Jotham, by fable. And under this conviction of sin, David cried out, “I have sinned against the the narrator himself. Having by the fable drawn from David a sentence against the Lord.” rich man, Nathan emphatically said, “Thou art the man!” The facts of the “I have sinned against the Lord.” The words express the feeling of wonder. transaction to which the fable was meant to apply are well known. As represented To use an expressive Scotch phrase, David had “southered sin by marriage,” and by it, they were briefly these. David was the rich man, having many wives. Uriah for six or eight months had lain down with his Bathsheba in great complacency. As soon as he sinned, spiritual darkness overspread his mind; but the flash of subjects – how it impaired my authority over my household – how it relaxed my conviction was the return of the marvellous light to his soul. And the result was claim to be reverenced by my own son. Much of Absalom's folly is to be traced to surprising. He wondered that he, a favourite of heaven, should have acted such a that. Deal gently with him for my sake. And this is the very spirit of the gospel of foolish, such an ungrateful part. He wondered that God should have borne with him Christ. “Brethren, if a man be overtaken in a fault, ye who are spiritual, restore such so long. He wondered that he had not seen his sin long before, for it now struck him a one in the spirit of meekness; considering thyself, lest thou also be tempted.” with all the force of evidence. He wondered that he should not have seen till now J. B. what thousands around him had seen months before. 262 THE HEAVENLY INHERITANCE. NATHAN'S FABLE. 261 THE HEAVENLY INHERITANCE. “I have sinned against the Lord.” The words express the feeling of self –––––––––––– A SERMON BY THE REV. JOHN ANDERSON. annihilation. He attempts no word of vindication, but condemns himself. He –––––––– manifests no complacency, but abhors himself. He shows no self dependence, for he “Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance can no longer put confidence in the flesh. of the saints in light.” – Col. 1: 12. “I have sinned against the Lord.” The words express the feeling of Gratitude to God, our Supreme Benefactor, lies at the foundation of every submission to Him who was the master of his life. And this submission to religious sentiment and of every religious feeling. It is a most delightful emotion, providential inflictions he afterwards beautifully expressed, when driven from his generated and cherished by the Holy Spirit. It connects itself with everything which throne and city, and what was worse from the Ark of God by the rebellion of his son is great, noble, interesting, and experimental in Christianity. The want of it is cause Absalom, he exclaimed to the priests, “Carry back the Ark of God into the city: if I of deep lamentation in heaven and on earth: “Wonder, O heavens, and be astonished, shall find favour in the eyes of the Lord, he will bring me again, and show me both O earth! I have nourished and brought up children, and they have rebelled against it and His habitation. But if he thus say, I have no delight in thee: behold here am I, me.” The exercise of it brings the Christian on the suburbs of heaven, fills him with let him do to me as seemeth good unto him.” unutterable pleasure, and not unfrequently enables him to “rejoice with joy The lesson of the whole is – Know thyself. The desire of knowledge is natural unspeakable and full of glory.” The joy of wisdom is always proportioned to the to every man. To inform ourselves of the sins of others, is a common and gratifying magnitude of the occasion, and so is the exercise of Christian gratitude. No ordinary pursuit. It satisfies curiosity. It feeds malevolence. It is the cream of our conversation. occasion for thanks is adverted to in the text. Behold a fallen child of Adam, dignified But who wishes to know himself? And yet that is the knowledge we most want. We with the prerogative of reason, ennobled with the hope of immortality, sanctified by want the knowledge of our own depravity, in all its guilt, in all its pollution, in all its the Spirit of God, penetrating beyond the confines of time and the enchantments of aggravation. That knowledge comes from God. Therefore holy Job prayed, “Make this weary world, descrying in the exercise of faith the heavenly country, surveying me to know my transgression and my sin.” That knowledge, holy David received. the magnificent preparations of eternity, viewing himself as a subject of divine grace, And the knowledge of his own depravity did not make him less pious than he was and by its riches allied to the heavenly country, and training for all its enjoyments. before. It did alter the aspect of his piety. Before his sin his piety was glad, exultant, What must be the unbounded feelings of his heart? and what the emotions of triumphant; after his sin his piety was humble, contrite, suffering. The knowledge of gratitude to Him who has rescued him from death, raised him to life, and inspired his depravity did not make him less trustful in God than he was before, He was still him with the well grounded hope of immortality and glory? Such were some of the a son. No longer, indeed, a Joseph, rejoicing in his father's love, and delighted with sentiments and feelings of the Apostle's mind when, amongst other things highly the coat of many colours which his Father had given him; but a Reuben, pardoned, interesting to the Christian, he adverts to his meetness for glory, and the emotion with forgiven and punished. And the knowledge of his depravity made him ever after which it is connected: – “Not to be thought of but with songs of praise, tender in his dealings with others. Hear him give his last charge to his general and Not to be mentioned but with tides of joy.” captains, as they went forth to crush the rebellion of his unnatural son Absalom – Three things claim our attention in considering the text – the description of the “Deal gently for my sake with the young man, even with Absalom.” It was as if he heavenly glory which it gives, the persons by whom it shall be enjoyed, and the grateful would have said – You know how I sinned in the matter of Bathsheba and Uriah. disposition by which they are distinguished. You know how I lost character by it – how it weakened my influence among my I. The description of the heavenly glory it gives. A rich variety and assemblage of metaphors are presented in the sacred but for the wickedness of these nations the Lord thy God doth drive them out from Scriptures to enchant the imagination, enlarge the expectation, and to render pleasurable before thee, and that he may perform the word which the Lord sware unto thy fathers, the feelings with regard to the celestial glory. The figure fixed upon in the text is that of Abraham, Isaac, and Jacob.” It is the constitution of God that nothing from Him shall an inheritance, the propriety of which will appear from the following particulars: – be merited, either by human or angelic beings. And with regard to the heavenly glory 1: There may be an allusion to the land of Canaan, which was divided by lot we expressly read, “Not by works, lest any man should boast.” “Even so by the for an inheritance to the children of Israel. righteousness of one, the free gift came upon all men unto justif- 264 THE HEAVENLY INHERITANCE. 263 THE HEAVENLY INHERITANCE.

The land of Canaan was a most delightful spot; it concentrated all the beauties ication for life.” Moreover, Canaan was enjoyed after many toils and difficulties. The of creation, presenting everything to gratify the eye, delight the taste, and to Israelites were detained in the wilderness forty years to repress their rebellion and contribute to the earthly felicity of man. It was characterized by its fertility and ingratitude, and to teach them their dependence upon God. It is through much loveliness; and the grandeur of its mountains, the abundance of its fields, the extent tribulation that God's spiritual Israel enter the kingdom. All that will live godly in of its plains, were surpassed by no region on earth. Moses describes it as “a land Christ Jesus shall suffer persecution. This is the order of God, and enhances the flowing with milk and honey; a land of hills and valleys, that drinketh water of the sweets of glory. “I reckon that the sufferings of the present time are not worthy to be rain of heaven; a land which the Lord thy God careth for.” And, great as its present compared with the glory that shall be revealed in us.” Thus did our Redeemer endure desolation is, still, to quote the words of a modern traveller, “its perennial harvest, the cross and despise the shame, and is now set down on the right hand of the Majesty the salubrity of its air, its limpid springs, its rivers and lakes, its hills and vales, and on high. matchless plains prove it to be a field which the Lord hath blessed. God hath given it 2. Heaven as an inheritance excludes all possible evil. of the dew of heaven, and of the fatness of the earth, and plenty of corn and wine.” The Scripture representation of it in this view is brilliant and animating. There Well was it selected as a type of the heavenly glory, and calculated to remind the are no noxious weeds, no ravenous beasts, no impure streams, no contagious pious Israelites of that rest and inheritance which the Lord their God provided for atmosphere. Whatever may encumber any earthly inheritance, or render it them. The leading circumstances of resemblance may be the following: – The uncomfortable and impure, are removed – Israelites were conducted into the pleasant land, not by Moses, but by Joshua. The “Those holy gates for ever bar significancy of this is remarkable. Joshua was an illustrious type of our Lord Jesus Pollution, sin, and shame.” Christ. What can Moses now do for the salvation of the soul? His law is become “There shall be nothing to hurt or destroy in all God's holy mountain.” The weak through the flesh or the corruption of our nature. Behold the soul conducted to inhabitant shall not say, “I am sick.” Sin, that bane and pestilential disease, sickness Mount Sinai, seeing its dreadful flashes, hearing its awful thunderings, terrified with its direful effect, temptation its powerful coadjutor, persecution the proof of its the blackness and darkness by which it is invested. Moses knows of nothing to allay existence, are not known, either in existence or effect. Sin entered into Paradise, and the agitated fears, relieve the burthened mind, or lighten the prospect of bliss. Our a tremendous curse followed it; but into heaven no sin and therefore “no curse shall spiritual Joshua comes in and exhibits the heaven constructed relief. He covers the ever come.” There shall be no more curse, no cursed person, no cursed thing: nothing terrific mount, and His Word declares, “There is, therefore, now no condemnation to shall invade the peace, nothing disturb the security, of those who inhabit that glorious them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.” city. Everything awful in the mount is removed in the temple of His body. He hath put 3. This inheritance includes all possible good. away sin by the sacrifice of Himself, magnified the law and made it honourable, and It is the place in the remote parts of his vast universe selected for Jehovah's conducts the believer by the mount of curses to Mount Zion, the city of the living special residence. The atmosphere is glorious, the thrones are brilliant, the diadems God, to an innumerable company of angels, to God the Judge of all, to Jesus the imperishable, the palms unfading, the harps are ever strung, the choruses are ever Mediator of the new covenant, and to the blood of sprinkling that speaketh better full, the activities incessant. “They rest not day and night, crying Holy, holy, holy, things than that of Abel. Farther, the land of Canaan was not possessed on the ground Lord God Almighty; heaven and earth are full of the majesty of Thy glory.” The bliss of their self-righteousness. Jehovah expressly reminds them of this: “Not for thy of the inheritance is frequently described by the vision of God: “They shall see God” righteousness, or for the uprightness of thine heart, dost thou go to possess their land; – “see Him as He is” – with strong immortal eyes; and with enlarged celestial faculties they shall see a three-one God – God the Father, who loved them with an This inheritance is “of the saints,” as it will be inhabited by none else, which everlasting love, and therefore with loving kindness drew them; God the Son, who afterwards will appear “saints in light,” where a three-one God dwells in the light of bare their sins, paid their debts, rose from the dead, and ascended to glory; God the the New Jerusalem, and bright angels and redeemed spirits arrayed in white; in the Holy Spirit, who takes of the things of Christ and discovers them to His people, and light of perfect knowledge, perfect holiness, and perfect joy. This leads me – who was their leader, their seal, their earnest. Moreover, they shall see the holy II. To notice the persons by whom it shall be enjoyed. angels, those pure, bright, loving, zealous intelligencies, and all the hierarchies of 266 THE HEAVENLY INHERITANCE. THE HEAVENLY INHERITANCE. 265 They are said, comprehensively, “to be meet for,” which denotes them to be proper heaven – thrones, principalities, and powers, and the noble army of martyrs who persons, and qualified for such elevation and enjoyment. A meetness includes in it a seeded the earth with their blood, and their friends and relatives who have gone title, and a title comprehends a meetness, for these upon Scripture principles cannot before, washed their robes, and made them white in the blood of the Lamb – and shall be separated. sit down with Abraham, Isaac, and Jacob, and all the glorious citizens in the kingdom 1. They have a firm and indefeasible title to the heavenly glory. of God, the inheritance of glory. A title is a claim of right; but this claim is not in their own right, either in 4. This is an everlasting inheritance. whole or in part, but is substantiated on the ground of the infinite and everlasting The inheritance is incorruptible, and shall be possessed by incorruptible merits of our Lord Jesus Christ. By His active and passive obedience – His persons: believers are so now in their souls, and at the resurrection their bodies shall “obedience unto death, even the death of the cross,” he hath wrought out, brought in, be so – “For this corruptible shall put on incorruption, and this mortal shall put on and gratuitously presented a perfect and everlasting righteousness for the justification immortality.” The perpetuity of bliss is bliss indeed. The thought of a termination of of fallen man. The perfection of His mediatorial work is the only solid foundation for bliss would drink up all their joys, and quite unparadise the realms of light. In all the hope. United to Christ, His righteousness is theirs, and placed to their account, and descriptions of heaven, eternity is subjoined: hence it is an eternal house, an unfading pleadable with God, and available for all the purposes of salvation. inheritance, a continuing city, an everlasting kingdom. The bliss of its inhabitants “Oh may my soul be found in Him, shall run parallel with the existence of the divine essence and the stability of And of His righteousness partake.” Jehovah's throne. O, eternity, eternity! how are our boldest, our strongest, thoughts “Being justified by faith, we have peace with God through our Lord Jesus lost and overwhelmed in thee! Who can set landmarks to limit thy dimensions, or Christ,” “and rejoice in hope of the glory of God.” Being justified by His grace, we find plummets to fathom thy depths? Arithmeticians have figures to compute all the are made heirs, according to the hope of eternal life. Arrayed in the resplendent robe progressions of time; astronomers have instruments to calculate the distances of the of righteousness, every charge is obviated and all enemies defied: “Who shall lay planets; but what numbers can state, what lines can gauge, the lengths and breadths anything to the charge of God's elect? – It is God that justifieth. Who is he that of eternity! None can truly say, after the most prodigious lapse of ages, that so much condemneth? – It is Christ that died; yea; rather, who “is risen again, and is now of eternity is gone. Yea, when ages numerous as the bloom of spring, increased by seated on the right hand of God.” Well might the Apostle most ardently exclaim, the herbage of summer, both augmented by the leaves of autumn, and all multiplied “And be found in Him, not having mine own righteousness, which is of the law; but by the drops of rain which drench the winter; when these, and ten thousand times ten that which is through the faith of Christ, the righteousness which is of God by faith: thousand more – more than can be represented by any similitude or imagined by any “Jesus, Thy blood and righteousness conception – are all revolved, eternity, vast, boundless, amazing eternity, will only My beauty are, my glorious dress: 'Midst flaming worlds, in these arrayed, be beginning; or, rather, if I may be allowed the expression, only beginning to begin. With joy shall I lift up my head.” “There, where my blessed Jesus reigns, “When from the dust of death I rise In heaven's unmeasured space, To take my mansion in the skies, I'll spend a long eternity E'en then shall this be all my plea: In pleasure and in praise. 'Jesus hath lived, hath died, for me!'” “Millions of years my wond'ring eyes 2. Not only have they a firm title, but a spiritual internal qualification for its Shall on thy beauties rove, And endless ages I'll adore enjoyment. The glories of Thy love.” This is expressly required from Scripture testimony. “Except a man be born again, he cannot see the kingdom of God.” “Blessed are the pure in heart, for they Holy Spirit regard their holiness throughout body, soul, and spirit. shall see God.” “Without holiness no man shall see the Lord.” There is a meetness III. The grateful disposition by which the people of God are distinguished – for the inheritance of the saints in light; and that meetness we must have before we “giving thanks unto the Father.” could enjoy the Divine presence, even if we were admitted into it. Christ must be 1. Their gratitude is excited for the superiority of the attainment. precious to us now if we would find Him so in the eternal world; and we must acc- 268 THE HEAVENLY INHERITANCE THE HEAVENLY INHERITANCE. 267 We could not feel thankful for that which was of no service. What is to be ount it our supreme felicity to enjoy Him now if we would hereafter join the chor- us compared with this in value! What are all other attainments compared with this! What of the saints and angels in ascribing “Salvation to God and the Lamb for ever.” In all mental endowments, all social and relative enjoyments; all worldly possessions short, holiness, real holiness, of heart, is as necessary to the enjoyment of the Divine and prospects! A meetness for glory is the dignity of the mind – the substantial riches presence as a taste for music or literature is for the company and employments of of an immortal nature: with it the man is happy under all circumstances; with-out it musical or literary men. If heaven were a place suited to a carnal mind, and afforded he is mentally and spiritually impoverished, although he possess the riches of the the gratifications which unregenerate men affect, then, indeed, unholy men might earth and the abundance of the seas. With respect to a meetness for glory, we may find such happiness there as in their state they are capable of receiving. But heaven say what Job says in regard to wisdom – “Man knoweth not the price thereof: the is a holy place, the habitation of a holy God: it is filled with myriads of holy men depth saith, it is not in me; and the sea saith, it is not in me. It cannot be gotten for and angels, who are exercising themselves incessantly in the holy employments of gold, neither shall silver be weighed for the price thereof. It cannot be valued with praise and adoration. What, then, would there be in that place suited to the taste of the gold of Ophir, with the precious onyx; or the sapphire. The gold and the crystal an unholy man? Could those whose spirits were defiled with sin, and who had never cannot equal it, and the exchange of it shall not be for jewels of fine gold. No mention been purged from its guilt by the atoning blood of Christ, find pleasure in the shall be made of coral, or of pearls, for the price of heavenly meetness is above rub- presence of God, who, being omniscient, could not but discern their state, and, ies. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold.” being holy, could not but regard them with abhorrence? Would not a consciousness 2. The peculiarity of the attainment demands gratitude. of His power terrify them, and a recollection that He had once cast innumerable “Why me?” may each as he attains this meetness say. Where you see one rip- angels out of heaven appal them? Could they delight in the society of the glorified ened for glory, what numbers who professedly look to heaven as their inheritance are saints whom they so little resemble, or find communion with them in exercises utterly, entirely unprepared? If the riches and sovereignty of divine grace have app- which were here their burthen and aversion? We are fully assured that “as the tree eared in your present and everlasting salvation – should you cease to be grateful to falleth so it lieth” – that “he who is unjust will be unjust still, and he who is filthy the giver of every good and perfect gift – the stones might speak, and Nature might will be filthy still.” If it has not been the one desire of our hearts to honour and blush. enjoy God – if secret intercourse with him in our chambers, and social fellowship 3. When it is remembered that this attainment is unmerited gratitude is with him in the public assembly, have been a mere task, and not the delight of our excited. souls, how can we suppose that we should instantly find a delight in these things in “Not by works of righteousness which we have done, but of His mercy, He heaven? How could we endure to spend an eternity there in employments for which saves us, by the washing of regeneration, and by the renewing of the Holy Ghost.” All we had no taste? To a believer the purity of the inheritance renders it peculiarly works, entirely or in part, are excluded. When a redeemed sinner reviews his fall-en interesting. Sanctifying influences have been communicated: they put him out of condition, his entire helplessness, and the sovereignty of grace in his salvation, his heart love with sin, make him weary of the world, cause him to groan under infirmities is overwhelmed with gratitude, and his passions lighted into a flame. If he had ten and a body of sin and death: he longs to be unencumbered, that he may be more thousand tongues, they might all be employed and exhausted, and give place to holy, more conformed to God, and inhabit a region of perfect and everlasting purity. everlasting wonder and astonishment. This meetness is the work of God; it is the work of the three-one God. Their 4. The connection of this attainment with everlasting glory will increase operations may be diversified, but harmonious. God the Father elected His people gratitude and praise. that they should be holy; God the Son redeemed them that “He might purify unto The Christian only waits the royal mandate to take possession of everlasting Himself a peculiar people, zealous of good works” and the operations of God the wealth. Oft does he survey his inheritance – oft his soul is filled with wonder at the kindness of God his Father. He bears the evils of the way in hope, “Enduring, as seeing cared for you through all your days of infancy and childhood; while you cannot tell Him who is invisible.” Possessing his soul in patience, “he looks for the mercy of Jesus how much you have cost them in their constant care of you and desire for your comfort. Christ until eternal life.” Reminded of his future dignity by the witness, pledge, After all they have done and suffered for you, is it not a great sin to be 270 HONOUR THY FATHER AND THY MOTHER. 269 HONOUR THY FATHER AND THY MOTHER. and foretaste of the Holy Spirit, he longs for possession that he may live in the exer- a trouble to them when you might be a comfort, a drag when you might be a help, a cise of everlasting gratitude and praise; for then – curse when. you might be a blessing? Solomon was not too severe when he thought “Through all eternity to God (Prov. 30: 17,) “that the eye that mocked his father, and despised his mother, deserved A grateful song H'll raise: But, oh! eternity's too short to be picked out by the ravens, or eaten by the young eagles.” Shall the young birds To utter all His praise.” obey by instinct their parents, and shall children dishonour theirs? Oh, how many IN CONCLUSION – children have lived to weep over their ill treatment of loving parents. When they visited 1. Let the sinner tremble at the thought of being excluded from this inheritance their graves their hearts have been laden with grief: for thoughts of their past sins of glory. The solemnities of death are awful, and the terrors of eternity irreversible. against them then rushed into their minds. How much would they give to live the time What must it be to traverse mountains of ice, and exposed to an inhospitable clime, over again with their parents and honour them! or even to be allowed to confess their unprotected and insecure? But who can dwell with devouring fire? – who can dwell faults and hear those once unheeded voices say they are forgiven! Dr. John Todd, of with everlasting burnings? Pittsfield, known as a great writer, when a little boy, was desired by his father, who lay 2. Let the Christian remember his privilege, and live up to it. It is your privilege in bed very ill, to go to the druggists for some medicine; but he was not willing to go, to give thanks unto the Father. When your disposition accords with that, you are the went out for a little, made up a lie, and came back with the lie instead of the medicine: happiest; when praise flags the powers are clogged. The body of sin and death presses for he told his poor old sick father that the druggist had not any of that kind of medicine. hard. You often exclaim, “If it be so with me, why am I thus?” You long for heaven In reply, his father said he was suffering great pain, but that that medicine would have that you may praise God – that with enlarged celestial powers you may engage in the relieved him. This made Johnny anxious, and he ran fast to get it. When he returned noblest exercise of a rational spiritual nature. Heaven is the region where all is praise; with it, it was too late. He was back just in time to hear his dying father say to him, as and as ye mount up with eagles wings towards it, sing as ye proceed – the penitent boy wept, “Love God, and always tell the truth, for God's eye is ever upon “Jesus, oh! when shall that dread day, you. Now, kiss me once more, and farewell.” The remembrance of that falsehood to That happy hour appear, That I shall leave this house of clay, his dying father made Dr. Todd's heart very sore. Perhaps you have heard of the great And dwell among them there?” scholar, Dr. Samuel Johnson, the author of an English Dictionary. His father was a ══════════════ poor bookseller in Lichfield, England, and often carried a large parcel of books on “HONOUR THY FATHER AND THY MOTHER.” market days to a neighbouring village, to sell at a stall. It happened once that he became ––––––––––– TO THE CHILDREN. ill, and asked Samuel to take his place at the bookstall in the market place, which the The duty which children owe to their parents is fully taught in the fifth boy refused to do through pride. But often and long afterwards, when the boy was commandment: “Honour thy father and thy mother.” No word could express the duty known as Dr. Johnson, and famed for his learning and works, he repented. To show more fully than the word which God here used. If it had been “Obey thy father and thy his great sorrow for it, fifty years after this disobedience, he went to the same market mother” it would not mean enough, for servants often obey their masters, while they place and stood for a whole hour in the spot where his father's bookstall had been, do not honour them. But to honour your parents includes all dutiful respect and without a hat on his head while the rain poured down upon him. This touching sight of obedience. It requires you to speak to them with loving regard, and never to speak this great man telling thus openly how bitterly he regretted his dishonour to a father about them without this. It requires you never to cause them to ask you to go anywhere who had been kind to him, is represented on his monument. O, how many would be or do anything twice before you move to it. It requires you to yield without showing happier if they could look back upon obedience to the fifth commandment after their any passion when they reprove you. If you honour them you will ever let the love you parents have gone! It is then that many thoughtless children feel a grief on account of owe them prompt you to seek their comfort in every way, and their hearty consent to their want of love and obedience, that is like a wound that will not be healed in this life. anything you wish without peevishly begging it. You will not forget that they have The duty is still more binding when in addition to the reasons why it should be done for the sake of parents themselves, we must put God's command. This sin is against finer shades and minuter characteristics, as to be almost infinite in expression; to the Him as well. Indeed the sin springs from dishonour to Him. If we loved him as we figures in a kaleidoscope; where the same colours are diversely compounded and should, we would do all that He has bidden. THE DIVERSITIES OF disposed at each turn of the instrument; and to the windings of a mountain stream, al- CHRISTIAN EXPERIENCE 271 272 THE DIVERSITIES OF CHRISTIAN EXPERIENCE. So every wrong done to parents, or others, is a token of the heart's want of regard to ways descending, but wandering hither and thither in a capricious way. The God. Nothing but sorrow and suffering is got by sin. First, God is disobeyed, then we explanation of these diversities of Christian experience has been based, by some, on do injury to others, and, lastly, we reap the bitter fruits. the mental constitution and structure. Where the mind has been constitutionally prone God might justly have merely bidden us do this duty for the reason that the to melancholy and depression, the dejected and self-condemned phase of Christian Apostle gives: “for this is right.” But He has been pleased to urge the performance of experience has been found. Where the mind has been buoyant, joyous, and elastic, duty by threatening suffering as the result of neglect of it, and by gracious promises of the Christian experience has been found serene and unclouded. Where the mind has happiness to the doer of His word. It is selfish merely to do a thing for our own been grave and sedate, the Christian experience has been found calm, collected, and happiness. The great reason that should lead us to do our duty is, because it is right. It strong. And where the mind has been signalized by indomitable will and must be right, if God commands a thing to be done. Yet the refusal to do it cannot lead concentration of energy, the Christian experience has been found pervaded by a to, nor can the obedience to it lead from true happiness. We have seen the trouble that resoluteness, which no opposition could quell and no difficulties could repress. comes of dishonour to parents, often in this world; and this is little compared with the But the diversities of mental constitution do not reach the full explanations of trouble that those who do not repent of it in a right way will have in the next. But look the diversities of Christian experience. Another influential agency must be especially for a little at the benefit resulting from honouring parents: “That thy days may be long taken into account – the sovereignty of the Spirit of God, who worketh according to upon the land which the Lord thy God giveth thee.” The Apostle Paul alludes to it thus: His pleasure, and puts forth His transforming energy on all, severally, as He will. The “That it may be well with thee, and thou mayest live long on the earth.” There is a great great Scriptural fact, that though there are diversities of gifts there is but one Spirit, blessing given to those who fear and love the Lord, so that they keep His is never to be overlooked. Sometimes that one Spirit manifests His sovereignty in commandments. Their life here shall be all the more pleasant. Long life is a blessing to perpetuating the mental peculiarities of the unconverted, in the converted soul. He the godly, but a curse to those who with each day increase their sin and their misery to that was timid is timid still. He that was meek and quiet is meek and quiet still. He come. Here is one instance of prosperity resulting from giving honour to a parent. that was courageous is courageous still. The Saul who hauled men and women to Washington, the great general, when sixteen years old resolved to leave home for the prison and was exceeding mad against them, is the Paul who makes kings quake and post of a midshipman in the navy. He had sent off his trunk, and went to his mother to almost believe while he pleads. His mental structure is not organically altered, but say goodbye. She wept so much that he went out to his negro servant and ordered him only rectified, adjusted, and hallowed. The Paul converted is in constitution and to go and bring back his trunk. So he gave up his choice rather than let his mother suffer character the Saul unconverted; but holiness has taken the place of sin, eternity that so. He stayed with her, turned his attention to surveying, and at length became a soldier. of time, and God that of man. Sometimes, on the other hand, the one Spirit manifests It is most likely that he never would have had such a glorious career, if he had like His sovereignty in changing the mental peculiarities of the unconverted in the many disobedient, wilful children, determined to take his own way at the cost of his converted soul. The man who was bold and resolute before conversion is transformed mother's sorrow, at that turning point in his life. How much comfort had he in reflecting into one that is gentle and meek, by that decisive change. And, when man's upon it! His success would be all the more enjoyed by him when it was not won at the speculations are thus traversed by the procedure of a Spirit who is Sovereign as well expense of a mother's grief. What would Drs. Todd and Johnson have given for this as holy, we are taught to be still and know that He is God. Let us look at some satisfaction! J. S. experiences. ══════════════ I. The experience of the young Christian. He may be a little child. Jeremiah THE DIVERSITIES OF CHRISTIAN EXPERIENCE. was sanctified or consecrated to the service of God, from his birth. Samuel was early –––––––– dedicated to the Holy One, and his life in childhood and age betokened far more than The diversities of Christian experience have been compared to the human official or formal consecration. Timothy knew the Scriptures from his childhood. countenance, which, though composed of the same number of features, has so many And the Sovereign Spirit can yet ordain strength out of the mouths of babes and sucklings. The peculiarities of juvenile religion are, simplicity of faith in, and ardour means, and that reformation may commence in such a way. The vision of Colonel of affection to the Saviour, and unresisting acquiescence to the declarations of God. Gardiner was overruled to his reformation, and the dream of John Bunyan stimulated Instances of such juvenile godliness meet us on every side, and the list his earnest spirit, and fed the flame that was smouldering in his breast. It is rare, how- THE DIVERSITIES OF CHRISTIAN EXPERIENCE. 273 274 THE DIVERSITIES OF CHRISTIAN EXPERIENCE. of those, who, under a mother's training, and pains and prayers, have been guided into ever, to see those who have so begun proceed with vigour and energy in the divine life. the narrow way; is already a long one. Philip Henry, though cradled under the shadow There is a character of instability attached to their religion, and a fitfulness and of a palace and called to be the playmate of princes, was, in his own expressive uncertainty in the conditions of their soul, that leaves it stinted as a plant growing in language, “manna gathered early” through his mother's daily prayers and frequent the thin soil covering the rock. The party passes from denomination to denomination, catechisings; and a young saint, he became an old angel. Matthew Henry could read with joy receiving the word, but wanting solidity to bring forth fruit in any of them that the Bible distinctly when he was three years of age: as a boy, he held prayer meetings God may be glorified. The grand touchstone, therefore, of the visionary's relig- ious with his little sister on Saturday afternoons: as a man he being dead yet speaketh, for fervour is its effect on the life. If her dreams and visions leave her as earthly minded as his godliness embodied and embalmed in his Commentary has passed down from before, then the heart is not right with God; but if her visions and dreams bring her generation to generation, irrigating the souls of men. McCrie, the biographer of Knox, nearer to the Cross, then the Spirit of God is overruling them for good; and, having was won in infancy by his mother's example, and lessons and prayers, so that he begun the good work, He will carry it on to the day of the Lord. presided at family worship and catechised the servants, when little more than ten years III. The experience of the intellectual Christian. It is always one of danger. of age. And the early germ ripened into mature and mellow fruit; for the plastic mind Where the intellectual predominates over the spiritual in the mind of the Christian, it of childhood receives an impression which it never loses. is not uncommon to see a coldness on the subject of vital religion. Religion is looked Or, the young Christian may be a hoary headed man, as well as a young child. at, as a thing to be judged, rather than submitted to; as a matter on which to exercise Augustine and John Newton, and many more trampled on all that should have ingenuity, rather than a system to permeate the whole heart and life. It has often restrained them, and, though trained in holy habits and familiar with prayer from their happened that Christians of this class, who have given the strongest reason to believe infancy, became instruments of Satan's power, and laughed at every earthly check as that they are converted to God, are suspected of being mere nominal Christians by leviathan mocks at a straw, until the omnipotent Spirit wrought the saving change in more ardent followers of the Lamb. Their religion, though possessing all the them, in manhood, and age. In such cases the vivid recollection of their own death in steadfastness of principle, imparts no impulse and generates no warmth, for, as one sin has influenced them to the hasty conclusion that there are but few living believers has said, “Heart life is life light; warm, fervent, kindling others. Mere intellectual in the universe of God; and they have deemed the most zealous ministers lukewarm light is cold, pale, unattractive.” Place such a Christian in the pulpit, and he will and frigid, and have charged the most consistent Christians with indifferentism, preach dogma as correct, but as cold as the mathematics. Place such a Christian by a because face did not answer to face in the glass. In such cases too, remembering how death-bed side, and, if the dying be an enemy of God, he can neither rouse, urge, nor far they had erred and recklessly gone forward in the way of death prior to their persuade; and, if the dying be a child of God, he can neither sympathise in the joys conversion, they have manifested such a great scrupulosity with respect even to their nor comprehend the aspirations of the departing soul. He puts lead on the wings of ordinary intercourse and sphere of life as to threaten to become a disease, until, by the the soaring spirit, and brings a cold cheerless winter scene with him into the chamber Spirit of all grace, their feet have been set in a large place, and they have run in the of death. ways of God's commandments. The case of the celebrated Baptist preacher, Robert Hall, has often been II. The experience of the visionary Christian. The religion of such is based on adduced, as an instance of the deleterious effect of yielding to the ascendancy of sights supposed to have been seen, or on dreams which have been dreamed, and these intellect in the things of God. Listening rather to his own theorizings than to the visions or dreams have led to effects which are alleged to constitute real Christian teachings of God, he was led to doubt the doctrine of the distinct personality of the experience. Now, caution is required in condemning, as well as in receiving these Holy Ghost. On greater acquaintance with the Word of God, with the wants of man, experiences. Elihu says, “In a dream, in a vision of the night, when deep sleep falleth and of his own heart, he was brought at last cordially to adopt that truth. But the fact upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth stands, that, he was thirty-six years of age and had been twelve or fifteen years a their instruction.” It is therefore possible that the mind may be influenced by such minister, before he publicly included the personality of the Holy Spirit in his statement of the doctrine of spiritual influence. Now here was a man of colossal mental power, courageous Christian, however, differs from these, in possessing the Christian grace of who was not called to annihilate his intellect; but only to consecrate and baptize it, in moral courage, “Add to your faith virtue” or moral courage, enjoins Paul. And, in our order to fathom the depth which Christian simplicity led by God's Spirit easily time, no grace is more needed than that grace. It is needed as soon as faith comes into explored. exercise, in order to assert it: which is perhaps the main reason why Paul put it imme- THE DIVERSITIES OF CHRISTAN EXPERIENCE. 275 276 THE DIVERSITIES OF CHRISTIAN EXPERIENCE.

IV. The experience of the unstable Christian. Instability in religion may diately after faith. It is needed to break off from old associates, whose sneers and originate from peculiarity of temperament. Philip Melancthon furnishes an example of taunts form an ordeal which only a bold man can pass through unscathed. It is needed this. Luther, Calvin, and himself, each in their peculiar sphere, were the grand to take up the cross and follow Christ, as the meek and quiet Sir Andrew Agnew felt, instruments used in forwarding the work of Reformation, and, while each had his when he stood forth among the ribald and profane to advocate the Sabbath privileges peculiar infirmity, that of Melancthon was instability. Had he been left to the guidance and the Sabbath mercies which thousands of his misguided countrymen were blindly of his own wisdom and to the support of his own strength, he would oftener than once bartering away for a mess of pottage. Lampoon, caricature, the vulgar's insolence, have compromised the cause of God and man's soul in Europe, through the excessive the enemy's assault, the friend's coldness, the prince's spite, the senate's hostility were gentleness of his temper and amiability of his spirit. From this peculiarity of all arranged against him, yet, with this guardian grace, he stood forth “calm in the temperament, he was led at one of the conferences between the Protestants and the presence of the cross,” and, at the very moment when his name was a source of Papists, in the absence of Luther, to make concessions which would have enervated merriment to a godless crowd beneath his windows, he was in the act of reading, in the cause he heartily wished to uphold. Either from the fear or favour of man, he would the secret place of his strength, the psalm which says, “They that sit in the gate speak have compromised the truth which, though a heavenly ambrosia to his own soul, he against me, and I was the song of the drunkard.” It is this grace of moral courage, was too weak and unstable to wield as the Sword of the Spirit against the crafty devices added to faith, that makes the martyr. The young Scottish martyr, Margaret Wilson, of men. But, instability in religion may also originate, in the want of a thorough a girl of thirteen years, stands tied to a stake within flood mark on the sands of the conviction of sin. Edward Irving possessed one of the most magnificent intellects, and Bay of Wigton. Would she but pray at the dictation of others – would she but say one of the noblest and most heroic natures, that ever contended for God's truth. One “God save the King” in the sense her persecutors meant – nay, would she but use the has likened him to Luther. Another has described him as an old Roman engrafted upon words with a mental reservation, she would escape a horrid torture and a watery a Christian. Yet this gifted man fell. He disturbed the tranquillity and order of the grave. No, she will not say them. She will not acknowledge the king's supremacy in Church of God, by the most extravagant sentiments and practices. The utterances of spiritual things. She will not allow that he has any right to rule in the Church of Christ. proud impostors were listened to, as the voice of the Spirit of God. Hysteria was She will not even use a form of words which may be misconstrued. She will die first believed to be inspiration. The strong man who had held the highest places of the field for truth is precious, and is worth her life. She sees her aged companion suffocated against a host of assailants, became unstable as water and like flax before the flame, as before her eyes, but that does not damp her heroic spirit. Convinced that it was not soon as he swerved from the sure foundation of Zion. He forgot the saying of the she and her companion that suffered, but Christ in them, she declines all compromise apostle to whom he was likened, “By the grace of God, I am what I am.” He went after and is thrust into the water by a remorseless soldiery and drowned. Her body a meteor, and was wrecked. And in view of that noble wreck every one of us have need perished, but her soul was saved. Men frowned at her, but God in Christ smiled on to exclaim, “Hold up my goings in thy paths, that my footsteps slip not.” her. V. The experience of the courageous. Christian. There is a class of Christians VI. The experience of the steadfast Christian. As there are regions of the earth whom the Lord Jesus has awakened out of the sleep of sin, as a mother does her child where fogs and vapours constantly interpose between the eye and the sun, producing with a kiss, and, ever afterwards, they are found possessing the ornament of a meek damp exhalations by night, and a sunshine well nigh as dim as twilight by day, so and quiet spirit. Such Christians are not disposed to contend for their religious opinions, there are regions of the earth where for months no cloud obscures the blue sky, but though they hold them with unswerving tenacity. It is recorded of one of them that, all is serene and still as if nature slept. Such like is Christian experience. While there when any sentiment was uttered in his hearing in which he could not concur, he are Christians who, like Reuben, are unstable as water, veering and fluctuating like recoiled from any wordy contention but in a sentence or two meekly though firmly the summer cloud, there are Christians who, like Paul, are steadfast in the faith, and indicated his opinion. He could not contend, but if need be, he could suffer. The who cast forth their roots like Lebanon. The origin of the experience of one is emotion and feeling; the origin of the experience of the other is principle and truth. is a friend, and I need one sometimes.” “And she will be a true friend. But will you The steadfast Christian reposes on the sure word of the living God. He is strong in leave none behind you?” The usual deeply scrutinising, but ever kind-ly, glance the grace that is in Christ Jesus; not in the grace that is in himself, for that is but a accompanied this remark. My eyes filled, as they usually do, when any sudden drop from the ocean at the best, but in Christ Jesus, the All of emotion overtakes me; and, murmuring that “I hoped I did?” I left the room, HESTER AND IDA. 277 278 HESTER AND IDA. the heavenward soul. Just in proportion as his soul rests implicitly on the sure forgetting that possibly, whatever he had wished to say to me about Mrs. Weston's foundation laid in Zion is he established in the faith. And, to keep himself beyond the letter, I had not allowed him an opportunity of doing so. reach of overthrow, he abounds in prayer. What the air is to his body; what the sunshine 25th. Tomorrow is the day on which I leave this my first Australian home – or, is to his eye, what the spring is to his spirits, prayer is to his soul. As each year adds a shall I call it my first resting place? Tomorrow, like a bird of passage, I must be on the new layer to the oak, which in the end assists in determining the age of the tree, so each wing. Mrs. Blackwood, in manner, has changed marvellously. Now that she knows season of prayer brings increase of strength till his soul gradually reaches its appointed that I am leaving, she is kindness impersonated. No longer does she send Cecile on stature – the stature of the perfect man in Christ Jesus. unaccountable errands when I speak with Mr. Blackwood, but none the less do her J. B. quick eyes follow our every word and action, though there is very little to see but con- ══════════════ siderate politeness on the one part, and grateful acceptance on the other. Who could HESTER AND IDA. find fault with this? – Is it anything more? Whatever it is, it must end tomorrow – –––––––– tomorrow! BY M. L. L. 26th. It has come this day of days – come with clouds, wind, and rain. Last CHAPTER VII. night it was so warm that every window in the house was left open – mine amongst the FAREWELL rest. At midnight I was awoke by the rain pouring down in torrents, after which I did Dec. 10, 186-. – Today I only saw Mr. Blackwood at breakfast; he has been not sleep much. Is this the type of what my life is to be: Stormy and overcast with absent all day since. He did not revert to the subject of our last conversation in any clouds! This is as dark as a day can be. Will all be as dark for me after I leave this roof, manner. which, at least, has sheltered me from nature's storms? The words of Miss Lindsay's Dec. 17. When feeling most dejected at being still unsuccessful in any eff- song will ring in my ears now as a sad sort of foreboding – orts to obtain another engagement, I have now received a letter from Mrs. Weston. “They are all dispersed, and wandered She says that she requires a governess, and, hearing that I am leaving Mr. Far away, far away.” Blackwood's, she asks me to come to her. I am filled with thankfulness. We are to be This was spoken of friends. I feel that I have wandered far from trust in an in the north for some months in the year, the rest of the time in town. I do not leave overruling providence, if from nothing else. Why cannot I believe that He who has here till the end of the month; Mrs. Weston will then have returned, and I shall go to promised to be a Father to the fatherless will direct and guide me where it is safest that her. I must tell Mrs. Blackwood directly – but I hear the luncheon bell. I should go. After lunch, Mr. Blackwood asked me if I would go into his study for a few It only now remains for me to say goodbye. Little Alice is sorry; she stands minutes. When I went in he took an open letter from his desk, as a sort of introduction here and tells me so; Cecile is not quite readable – I think her feelings are divided. Mrs. to what he was going to say; for he did not read it, but, putting it upon the table, said, Blackwood seems remorseful,. she said just now “I hope you will be happy” in an “This letter I have received from Mrs. Weston; she tells me that she has written to almost earnest tone; she seldom speaks earnestly. Mr. Blackwood is not at home. It you asking you to go there. You received her letter?” I answered by handing it to was thought that I should leave at six o'clock; but Mrs. Weston has sent her buggy at him. He took it and read it. “Will you go?” he asked. His tone irritated me; I thought three. So “fare thee well, little room.” it sounded as if he would be glad. “Yes,” I said; “it is delightful to think of.” ––––––––––––––– “Delightful to leave us?” He spoke in a kind of sad surprise, and then concluded with CHAPTER VIII. 1DA'S LETTER. – re SOMERS FRERES. – “But I cannot wonder at it: you must have been miserable.” I could not let him have After telling you so much about myself dearest Hetty, I must go on now about this impression, so I said “I did not mean that I was glad to go away: but Mrs. Weston my friends in whom I know you are always interested. To begin then with Newton Somers, whom his mother thinks perfection. Mrs. Hilton says, what mother would not which five persons took part, viz., Mrs. Somers, her two sons, Kate and I. We think such a son perfection. Kate and I happened to be at Mrs. Somers on a Sun-day, stayed at the Somers' Station till two o'clock on Monday, when a buggy load of us and there being no service at the township that day, the minister being away in the bush. set off for the township. The weather looked rather unpropitious, but we had good Harry proposed to his mother on the Saturday night, that we should all drive 280 HESTER AND IDA. HESTER AND IDA. 279 horses and not a bad road as bush roads go, and so we hoped to be there a little after over to the Station in the morning, as Newton was sure to hold service there. We all nightfall, by which time, Harry, who was driver, and knew the road well, would be agreed to this proposition, and at about half-past nine in the morning arrived at the where he would have no need of skilful navigation to keep clear of the trees, there Station. Newton came out to meet us, looking surprised, but very much pleased. At being macadamized roads as you approach the township. Mrs. Somers sat in front eleven he held a short service; the congregation consisted of two men and a boy, a with Harry; Newton between, Kate and me behind. We drove along cheerily at first; woman servant, the wife of one of the men; and two blackfellows, exclusive of jokes, puns, and other “specimens of small wit,” as Kate called them, passed round, ourselves. The service began with a hymn, which all joined in singing, the and all went “merry as a marriage bell.” We had come ten miles of our journey when blackfellows with evident enjoyment – then part of the New Testament was read, a loud peal of thunder startled us; many others followed, it became almost dark, and which was explained, then another hymn was sung; a short address and prayer the lightning flashed most vividly. We were amongst the thickest timber that we had followed. They do nothing of this kind at Boronga, I think it would be a great to pass through. Newton moved from his seat at Kate's side, nearer to his brother, and improvement if they did. “Newton is a good fellow,” said Harry, after the service was I heard him say in the most impressive of undertones – “Keep your eye well on over. “Imag-ine him taking the trouble to do this twice every Sunday, besides drilling Lottie.: “All right, I think I'll make tracks through this timber as quickly as possible, those fellows in singing.” “He is very different from his brother,” said Kate gravely. so hold on my fair friends.” It was a good thing that I received this warning, for now His colour deepened and with a forced laugh he said, “How many degrees better, the horses began to tear along over decayed trees and stumps, into holes, over Miss Kate?” “So many that I cannot calculate them,” she returned demurely, and hillocks, up and down, now on this side and now on that, till I began to wonder when walked to the other end of the verandah, for we had strolled out there when the service we should be turned out, and hoped the place would be clear of stones if of nothing was over, all but Newton himself, who now joined us. Though Kate is so open in else. However, this did not happen, but just as we cleared the thickest part of the most respects, it is not easy to discover which of the two brothers she prefers. At one timber, a brilliant flash of lightning seemed to illuminate every-thing, and a fearful time I thought she preferred Harry, but I begin to see signs that shake my faith in that peal of thunder made us give an involuntary shudder; the crashing noise round us now. How strange it would seem if she liked Newton best, and I am sure that both was deafening, and we began to ask each other what could be the matter. “A tree has brothers have a warmer feeling for her than admiration. One day when she had been been struck,” –Newton said quietly – “I see the branches falling over there,” and he out riding with Harry, after they returned, he spent the evening at Boronga, and the shewed us. “Newton, are we out of all danger now,” Mrs. Somers asked, turning pair were talking together the whole time with evident enjoyment on both sides, and round to him. “Yes, mother the only thing we have to fear now is that we shall not I felt sure that she was quite fond of Harry. When he went away the next day, I said save the daylight; the night is gathering fast, and we are seven miles from home. as he rode out at the gate, “Is he not handsome, Kate,” “Who?” she asked, “Mr. Harry Whip them up Harry, make the most of the daylight.” “Somebody's been using them Somers.” She became quite grave, “Harry has bright eyes,” she said; but Newton is since you know of,” Harry replied in an angry tone; “they're knocked up already. handsome.” “Newton is so grave.” Don't you know that “Gravity is the soul of w “ Look at Lottie. Did you ever see her hang her head that way unless she was dead – oh! no, I mean “brevity.” Ida Manners, if you wish to know which is the handsomer, beat, and Duke's head nearly touching the ground – Go on;” this last was to the you will be able to decide for yourself tomorrow,” and then with a twinkle in her blue horses. I could see by Newton's expression that he knew quite well that the horses eyes, she began to laugh. “Leading me on to say such a ridiculous thing as that gravity had not been out since he himself had used them, but he would not contradict Harry, is the soul of wit – the greatest idiots have sometimes been the most sombre – I might who was vexed I know, because he thought Kate would think that there was not a as well have said that “Money was the best policy,” instead of 'Honesty,' or any of good pair of horses on the Station. He was to be annoyed more than that yet. There the hundreds of things of that sort that Harry indulges in so often.” had been a great storm of wind about a month before, and a great many trees had But I must not linger over this part of my letter, for I have an adventure to been blown down just in our track; there were a great many felled small trees, mostly tell you of which I know will interest you, and it really was an adventure – one in honeysuckles, which we had driven over without much difficulty, but now we came to one larger than the rest, and Harry meant to go over it too, so calling to us to hold third and fourth quarters of the past year, £3 18s. 6d.; from McCheyne Church Ladies' on he “went at it;” but oh! poor Harry, how I pitied him, the horses stopped before Association, for the same period, £7 8s. Bank interest, £2 3s. 2d.; missionary boxes the tree, and no amount of whipping would make FREE PRESBYTERIAN at Oaklands and Morphett Vale, £2 4s. 1½d.; the total receipts 282 CHURCH ECCLESIASTICAL RECORD. 281 HOME AND FOREIGN MISSION. them move forward. He was too vexed to speak at first, but, when he could he gave since last report amounting to £15 13s. 9½d. The disbursements were – To Chinese the reigns to Newton and got out to lead them; he tried over and over again, but they mission in December last, £20; and 15s. for collecting cards, leaving a balance to still backed every time that they felt the tree before them. The worst of it was that the credit of the fund of £48 7s. 81d. Of this amount £38 15s. 2d. was deposited in there was no way of going on but by passing over the tree – no other track nor the Bank of Adelaide at Kingston at 6 per cent. The report was received, and the passage. The rain was now pouring down, and the thunder and lightning still Convener congratulated on the prosperous state of the fund and thanked for his continued, though not with such violence. Our buggy had the hood on it or we should careful management of it. The Clerk reported that the amount to the credit of the have been in a “sorry plight.” Newton said the horses would have to be taken out, Presbytery Fund was £2 1s. Mr. McCallum, of Aldinga, wrote, in reference to the and directly, so he got down and helped his brother to unfasten the traces. When they proposal that had been made in the matter of assisting that people, in the calling were clear from the buggy, and Newton had led them away a little, Harry tried to pull and settlement of a minister, that there were insuperable difficulties in the way of the tree out of the path, and as it was a small tree it might have been easy, but it taking such a step at the present time. The Clerk reported that the Church at proved to be so embedded in the soil that it was quite immovable, Kate and I both Spalding, in connection with the Presbytery, was opened for divine service on the got out and helped him, but with no success. “We must pull the buggy over,” said second Sabbath of November last; when there was a large attendance of Kate quickly, “Ida, you and I must push – come behind.” Newton made a movement worshippers. Two gentlemen had been ordained to the eldership, and a session to come to us, but she called to him – “I'd rather do this than hold Lottie, so don't be formed. The trust deeds had been executed by the trustees, and the congregation, uncomfortable; we know she won't stand.” So we pushed with all our might, and so far as practicable, organized. A wish had been expressed by the people to have Harry pulled, and at last succeeded in getting it over. Mrs. Somers had been very the ordinances of the Church dispensed twice a year, which he would endeavour to anxious to help Harry pull, but he would not let her. We were soon inside again, and gratify. The Moderator reported concerning Lucindale that he was sorry he could very glad to get there; the horses were put in, but it was so dark that I thought Harry's not say much more as to that station than what he had said at last meeting. The eyesight would be severely tried if he made any progress. Newton sat beside him subscription lists contained promises to the extent of over £80. A plan of the now, he thought Mrs. Somers was better sheltered when behind with us. We went proposed church had been arranged for, but owing to delay on the part of the cautiously for about half-a-mile, when Harry suddenly stopped. “It's of no use” he architect, and the harvest operations, the erection of the building had not been said, “I may as well tell you at once that we shall have to camp out.” commenced. However, he hoped that the work would soon be proceeded with. The (To be continued.) records of the Morphett Vale, Kingston, and Aldinga sessions were examined and ══════════════ certified as correct. Attested copies of communion rolls of all the congregations FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. under the jurisdiction of the Presbytery were laid on the table and found to contain ––––––––––– the following membership: – Morphett Vale, 104; Kingston, 39; Hynam, 18; The Presbytery met in John Knox's Church, Morphett Vale, on Monday, Aldinga, 32; Robe, 20; Yankalilla, 21; Spalding, 12; and Strathalbyn, 15. Total February 2. There were present – The Rev. John Sinclair (Moderator), Messrs. membership, 261. Sabbath, February 15, was appointed to be set apart as a day of Alexander Stark and William Davidson Sanderson, and the Clerk (Rev. J. Benny). thanksgiving to Almighty God throughout the congregations under the jurisdiction Commissions from the Sessions of Morphett Vale and Kingston to Messrs. Stark and of the Presbytery for the late abundant harvest. The minutes having been read, the Sanderson as their respective representatives to Presbytery, duly attested, were given next ordinary meeting of Presbytery was appointed to be held in McCheyne in, read, and sustained. On the motion of the Clerk, seconded by Elder Stark, the Rev. Church, Kingston. This having been intimated by the Moderator, the Court J. Sinclair was re-elected Moderator for the ensuing six months. The Convener of the adjourned. Home and Foreign Mission (Rev. J. Sinclair) reported that since last meeting of Presbytery he had received from John Knox's Church Ladies' Association, for the ══════════════ FREE PRESBYTERIAN HOME AND FOREIGN MISSIONS. –––––––– Collected by Mrs. Stockbridge │E. Walker 0 1 0 R. M. Gordon 0 15 0 │R. Rankine 0 1 0 The receipts for last year and till the report at last meeting of Presbytery Thomas Phare 0 10 0 │A. E. Phillips 0 4 6 in February are as follows: – Alexander Robertson 0 10 0 │M. Barnett 0 2 0 Mrs. Lewis 0 5 0 │Mrs. Beard 0 2 6 HOME AND FOREIGN MISSIONS. 283 C. G. 0 2 6 │ £2 15 6 Levi Cooper 0 5 0 │ Collected by Miss Lipsett JOHN KNOX CHURCH LADIES' ASSOCIATION. Mrs. Dopking 0 5 0 │Mrs. Sinclair 1 0 0 FOR YEAR ENDING DECEMBER 31st, 1879. Collected by Miss Gilbrandson │ £ s. d 284 REASONS FOR DECLINING UNION. £ s. d │Mrs. Bamman 0 2 0 £ s d. │ £ s d.

J. Sinclair 0 10 0 │C. J. Stuart 0 5 0 Mrs. P. Anderson 1 0 0 │ 1 13 9 D. Matheson 0 5 0 │M. Stokes 0 2 6 Mrs. J. Short 0 12 0 │ Collected by Miss Short W D. S. 0 5 0 │Anne McDonald 0 5 0

L. Banks 0 2 0 │Wm. Murley 0 5 0 Mrs. A. Anderson 1 0 0 │Mrs. Stark 0 10 0 J. Gay 0 6 0 │W. U. & Co. 0 4 0

Mrs. Bentley 0 7 6 │Mrs. Brown 0 4 6 Mrs. J. Stewart 0 5 0 │Mrs. R. Bain 0 4 0 A. Jarman 0 4 0 │Robt. Sinclair 0 2 6 Miss Brown 0 5 6 │Miss Peck 0 3 0

Mrs. Gilbrandson 0 10 0 │Mrs. Baker 0 1 0 Mrs. W. Sherriff 0 1 0 │Mrs. Stewart 0 10 0 £ 4 8 0 Miss C. M. Stewart 0 7 6 │Mrs. Quelsh 0 4 0 £ s d £4 1 0 │Mrs. Bain 0 10 0 Total amount of Subscriptions for 1879 23 14 9 Collected by Miss McCloud │Mrs. Dechert 0 1 0 Legacy of late Mrs. Koehne, Morphett Vale 5 0 0 Mrs. Benny 1 1 0 │A Friend 0 2 0 Missionary boxes Mrs. McCloud 0 4 3 │Mrs. T. B. Kelly 0 5 0 Mr. Jas. Benny's, Morphett Vale 1 6 4 Mrs. Sinclair 0 4 0 │Mrs. Morier 0 10 0 Miss M. Benny's, Oaklands 0 17 9½ 2 4 1½ Mrs. Thomson 0 2 6 │ £3 0 0 Bank interest on £30 to January 27th, 1879 1 12 0 Bank interest on £36 12s to January 24th, 1880 2 3 2 McCHEYNE CHURCH LADIES' ASSOCIATION. Balance to credit of Fund, December 11th. 1878 34 8 5 £69 2 5½ Collected by Mrs. Cooke £ s. d. │A Friend 0 5 0 From this £20 was sent to Synod to Eastern Australia, being the Presbytery's annual grant for the Mrs. F. Crewe 0 2 0 │C. McLennan 0 4 6 support of a Chinese evangelist on December 14th, 1879, being the Presbytery's Annual grant for the support Mrs. Cooke 0 10 0 │Mrs. O. 0 5 0 of a native missionary in China; and 15s. paid for collecting cards; leaving a balance to the credit of the Fund A Friend 0 5 0 │A Friend 0 2 0 at this date of £48 7s. 5½d. deposited in the Bank of Adelaide. H. Gibson 0 5 0 │Little Ollie 0 6 0 JOHN SINCLAIR, Convenor. T. Caddy 0 5 0 │Wm. Dallas 0 5 0 L. Clinch 0 2 6 │M. A. Heed 0 3 6 ══════════════ L. Fowler 0 4 0 │ £4 4 0 W. J. Witt 0 1 6 │ Collected by Mrs. G Barnett THE REASONS FOR THE SYNOD OF EASTERN AUSTRALIA DECLINING UNION. H. Ott 0 2 0 │Mrs. Paterson 0 10 0 –––––––––– C. Martin 0 3 0 │G. Barnett 0 4 6 (FROM THE Witness, FEBRUARY 21.) W. Green 0 1 0 │H. S. Barnett 0 2 6 Mrs. Forbs 0 1 0 │W. Walter 0 3 6 The Convener of the Committee of the General Assembly of the Presbyterian Mrs. Randall 0 2 0 │Mrs. Mann 0 1 0 Church of New South Wales on negotiations with the Synod of Eastern Australia, Thos. Newson 0 2 6 │H. C. Barnett 0 3 0 respecting union, having expounded his views on the attitude of the latter body, in A. Winterbottom 0 5 0 │A. Bowles 0 3 0 M. C. Pennington 0 2 6 │L. Clarke 0 4 6 the pages of the Presbyterian of the 7th instant, it may not be amiss for us to briefly A. Carter 0 5 0 │W. Duell 0 1 0 notice them. In doing so, we alone are responsible for anything that may be written. W. Simpson 0 5 0 │A Friend 0 2 0 It is not the Synod who speaks, but simply the editor of the Witness. F. C. Wilson 0 2 0 │W. McIntyre 0 2 0 A. Mitchell 0 1 0 │C. Lowry 0 2 6 Christians should ever and everywhere be united in heart, in aim, and in Mrs. Thornton 0 5 0 │W. Lowry 0 4 0 action, in promoting the kingdom, of God. But that union may or may not involve £3 12 6 │G. Walker 0 1 0 incorporation into church courts, as Presbyteries, Synods, or General Assemblies. There may be a oneness in heart, aim, and action in two distinct bodies walking in caprice, to which they had rashly committed themselves, and from which they were nearly parallel lines, out of sight, more real and powerful than among the members too proud to withdraw. It may be said – it has been repeatedly and continuously said – of one incorporated body. Hence, the reality is better than the name; the name without that the Church of Scotland disowns the Synod of Eastern Australia. Will some one the reality may be worse than worthless – it may be positively retarding. It may be ask the reason? Is it because the Synod has departed one iota from the Disruption said – Let us have both the name and the reality. Granted, if there are no valid reasons principles? Never! What then, is the fair conclusion? That the majority of the General from principles or prudential considerations. We can conceive two Assembly of the Free Church of Scotland at present, 286 REASONS FOR DECLINING UNION. 285 REASONS FOR DECLINING UNION. churches – as in New Zealand, with nothing in principle or position, it may be to keep and for some time past, has ceased to view matters of principle as they were viewed them separate – decline to incorporate from prudential considerations, such as at an earlier period. This will not be denied by those who know the internal condition geographical distances. And where no such distances intervened, we can understand of the Free Church of Scotland for the last ten years. May it not be to the honour of the wisdom of two separate friendly organizations, bearing almost the same flag, the Synod here that she is not recognized by a ruling majority who can justify abroad arising from the peculiar developments of human nature – as seen in all departments what they condemn at home? If it is right for the three bodies to unite in the colonies of society, political and national – instead of one; and this division of organization without becoming Free Churchmen, why do the ruling majority in the Free Church contributing materially to the common good, as calling out powers and efforts which of Scotland repudiate all idea of uniting with the ministers of the Established Church might otherwise lie dormant from want of local and individual stimulus. We think of Scotland, as at present organized? How can that be morally right in the colonies that we can claim the lessons of inspiration and of providence as confirming the which is morally wrong at home? Can any casuist tell us the value of recognition or policy of the distribution of responsibility instead of its concentration. But we have non-recognition in a moral question from high Inconsistency? The governing party certainly more than prudential considerations in declining at present an incorporation. of the Free Church of Scotland have proved themselves far from infallible. The And in touching on these, we desire to do so in all courtesy and fairness. Any Established Church of Scotland showed much more consistency. When a portion of approach to offensive language is out of place in a Christian discussion. Those who their body in Canada declined to enter a union, did the Home Church cast them off'? have truth on their side can surely afford to be candid, just, and polite. With the They did not; they regarded them as one with them, though separate from the Union. exception, perhaps, of the too frequent use of “I deny,” we do not desire to find fault Dr. McGibbon would doubtless approve of their wise action; and if so, he must with the manner in which this subject has been treated by Dr. McGibbon; but we condemn the unwise action of the Free Church, knowing well that Scotchmen may have a very straightforward comment and reply to offer. be led, but not driven, in matters of conscience. Dr. McGibbon very properly states our grounds for declining union at present, But is the Free Church the only church in Britain? If our Synod sent a as set forth in the letter of the Synod, to be two – viz., the relations to the home churches, deputation to the Presbyterian Church of Ireland, the Presbyterian Church of and the forms of worship and congregational entertainments in this colony. It is a fact England, or the United Presbyterian Church of Scotland, does any man suppose that that the Synod of Eastern Australia holds to the disruption principles of the Free Church that deputation would be refused a hearing? None but the most ignorant could of Scotland. In so doing, she rejects at once the two extremes of Voluntaryism on the conceive such a thing. The Synod of Eastern Australia has her place, however one hand, and Erastianism on the other. These two important governmental distinctions humble, in the General Council of Presbyterians over all the world, and that may keep the three large churches in Scotland separate. These are principles which are satisfy her. Her chief business is to secure the recognition of her great invisible Head, sound or unsound in every clime and country under the sun. They are as sound or as and that she can only do by consistency, humility, orthodoxy, self-denial, and fervent worthless in Australia as in Scotland, so far as their internal moral value on the human prayer. The more she ceases from man – the praise and favour of man – the stronger conscience can operate. Now, if we entered the Union here, we immediately placed the will she be in the eyes of God. three home churches on the same bench, and wiped out all these doctrinal or On the second ground, we may remark that, in our view, the instrumental governmental distinctions as of no moment; and in so doing condemned the churches music now introduced into Presbyterian Churches is inconsistent with the “purity of at home for their isolation from each other – the voluntaries for not returning to the worship,” “presently practised,” which each minister or office-bearer at the time of Establishment, and especially the Free Church for the ridiculous surrender they made ordination vowed to “maintain and defend to the utmost of his power.” This of stipends and manses to the value of £300,000 annually for a new whim, a foolish instrumental music is not tolerated in the United Presbyterian Church of America, the Presbyterian Church of Ireland, and the Free Church of Scotland. These churches of the power of song in religious work, we venture to suggest that the revival needed must consider that it would be an infringement of that “purity of worship” which they is a praying rather than a singing one. We need also a revival of honesty. The fact vowed to assert and maintain with all their power. When Dr. McGibbon asks, “Is that a person is a Church member should be a guarantee of his integrity, which, it there a Presbyterian church in the world which says that it is contrary to the principles must be confessed is not now the case. The Church is put to shame before the world of Presbyterianism to use instruments of music?” we answer, “Yes!” and point to the for the dishonesty of many of its members. We need a revival that will powerfully three churches named above, of which the weakest is seven times lar- tone up the conscience of the Church in this matter, in Church as 288 THE REVIVAL NEEDED. 287 THE REVIVAL NEEDED. ger than the Presbyterian Church of New South Wales. We all know what an well as private obligations. We reed further a revival of doctrinal soundness that will influence Ritualism (we use the word in the general sense) is exerting in the present emphasise the governmental attributes of God as well as His fatherhood, and stiffen day. Men can sign the same doctrinal articles, and yet be wide as the poles asunder the cartilaginous theology of our day into the apprehension of the sterner side of His in religious practices. Must we not, then look to forms of worship? Dr. McGibbon character and recognition of His kingly prerogatives. We need also a revival of would leave congregations to their own ritual in great measure. Would that not be missionary consecration that will kindle again in the Churches the missionary ardour Congregationalism, and not Presbyterianism? Was not uniformity of doctrine, of the Primitive Church. For such a revival we may well pray with Habakkuk, “O worship, discipline, and government once the strength and boast of Presbyterianism? Lord, revive Thy work.” Destroy the uniformity, and are we not Congregationalists? In that case we could see the six fiddlers of Bourke Street take their place in a Presbyterian choir. We admit that there are details of congregational operations which are properly left to sessions and deacons' courts But the matter of praise and the use of instruments do not, in our judgment, fall to the discretion of sessions. We do not say that congregational teas are sinful. But some things which are lawful become highly inexpedient. And when concerts, picnics, and artistic entertainments in churches, with professional musicians, have become prominent characteristics in churches, we are warranted in noting them as innovations – things unknown to a past generation of a very dangerous ══════════════ bearing, in our judgment, on the simplicity and spirituality of divine worship. Will it be possible for the Union Church to come over to our position? – to a bold assertion of the Disruption principles of the Free Church of Scotland, and to the simple Scriptural forms of worship universal in Scotland in 1843? If not, in our judgment, we do well to bide where we are. The Church should be moored to the Rock of Ages, and hold fast to the forms of sound words and true worship.

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THE REVIVAL NEEDED.

––––––––– We need a revival of practical godliness that will enforce upon the Church separation from the world. In far too many cases the world has come in like a flood upon the Church and well nigh obliterated the line of division between “him that serveth God and him that serveth Him not.” A revival is needed that will make itself felt in the home and rekindle upon abandoned family altars the fire of devotion that once burned so brightly so – a work that will build men up in holy principle and teach them that piety is obedience rather than high wrought feelings. With due appreciation and offerings. That worship was celebrated in the tabernacle every day of the week; but the special season of it was the Sabbath. Under the Gospel dispensation; public worship differs materially from that under the law. It is not restricted to a particular ––––––––––––––––––––––––––––––– place, nor designed to distinguish a particular nation; but it may be observed in every R. Kyffin Thomas, Printer, Adelaide. country, and under every form of civil government. Among Christians, the day of public worship is the first day of the week, for on that day 290 PUBLIC ORDINANCES.

Christ rose from the dead, met with His disciples, poured out His Spirit upon them, and that day was observed by the apostles and has been observed since by all Christians as the Christian Sabbath. It is to be observed as a holy day, as a THE FREE PRESBYTERIAN. special season of worshipping God. And to all real Christians it is a day of spiritual pleasure and holy joy. ════════════════════════════════════════════════════ The assembling of ourselves together for public worship on that day is a VOL. 2. No. 22.] JULY 1, 1880. [PRICE 6D. sacred duty. The reasons are obvious. God receives the highest praise in public ════════════════════════════════════════════════════ worship. It is an honour to Him to have many beggars thronging at the beautiful

gate of His temple to receive spiritual alms. It is an honour to Him as the Great Public Ordinances. Landlord to have all His tenants flocking to His house to pay their rent of thanks ––––––––––– and worship, for what they hold of Him. God bestows His richest mercies in public worship. Great princes bestow their largesses before much people. God is Religion is a social thing. There is an obvious propriety in men and women more glorified by public than by private worship. David was more glorified by a assembling together for the worship of the Most High God. Public worship keeps up multitude celebrating his victory than by a particular person acknowledging it in the memorial of God in a world prone to infidelity, and the sense of God in a heart private. So is God. In His temple does every one speak of His glory. There is prone to forgetfulness. The angels sang in company at the birth of Christ. Fire is more of God's presence in public than in private worship. There is more of the increased by laying together many pieces of coal or wood in one place; so devotion efficacy of His presence: “In all places where I record my name I will come unto is inflamed by the union of many hearts, and by the joint presence of many thee, and I will bless thee.” There is more of the constancy of His presence: “Lo, worshippers. The affections are more lively and the spirits are more raised in public I am with you alway, even to the end of the world.” There is more of the intimacy than in private worship. Though there may be hypocrisy, and an outward zeal with- of His presence: “For where two or three are gathered together in My Name; there out an inward frame, yet a moiety of public worship is better than none at all, and a am I in the midst of them.” In private worship God's presence is a stream; in public acknowledgment of God's right than the disownment of it. The apostle Paul public worship God's presence is a river. There are clearer manifestations of God would not allow the Hebrews, even amidst reproaches and persecutions, to hide their in public than in private worship. David saw as much of God in private worship heads, and content themselves with a secret and concealed profession and a as could be then expected, but he expected to see more in public worship, and withdrawal from assemblies, but urged the necessity of “not forsaking the assembling therefore panted and longed after public ordinances. “One thing,” said he, “have of ourselves together, as the manner of some is.” Those that did so were in his I desired of the Lord, that will I seek after; that I may dwell in the house of the estimation either already apostates to their profession, or were not likely to hold it Lord all the days of my life.” Why? “To behold the beauty of the Lord, and to fast. enquire in His temple.” There is more spiritual advantage to be got in public than Public worship is of great antiquity, though there is nothing very direct on the in private worship. God gave public ordinances for the perfecting of the saints, subject, till its ordinances were instituted by Moses. Then a tabernacle was made for for the edifying of the body of Christ in knowledge and unity, “till we all come the worship of God, and ministers were appointed to officiate. The means of public in the unity of the faith, and of the knowledge of the Son of God, unto a perfect worship which were then prescribed consisted in presenting to God certain sacrifices man, unto the measure of the stature of the fulness of Christ;” and in strength and stability, “that we henceforth be no more children, tossed to and fro, and carried a fever, or a serious indisposition, or very inclement weather. But is it to be about with every wind of doctrine, by the sleight of men and cunning craftiness supposed that every slight complaint, every threatening cloud, every shower of rain, whereby they lie in wait to deceive.” Public ordinances are a better security to which we would willingly expose ourselves on a weekday for a worldly purpose, against apostasy than private. Those who fall into licentious opinions and will excuse us from waiting on God in His own house? Men should be honest on practices, those who make shipwreck of faith and of a good conscience, are those points in which they cannot deceive their Maker. who have first fallen off from public ordinances. 292 PUBLIC ORDINANCES. PUBLIC ORDINANCES. 291 And, here let me say that if it is the duty of all to attend public worship, it is Yet public ordinances are neglected. Some forsake the assembling of the duty of all to be in their seats when public worship begins. It is the habit of some themselves together because they do not see the necessity and propriety of it. They to come in late, though they meant to be in time; but something happened to them, say that their time may as well be spent at home in praying, reading some good and something always will happen to them, till they resort to some expedient to book, or discoursing on some profitable subject, as in public worship. So said quicken their own dilatoriness. It is the habit of others to court this notoriety, to Naaman of the waters of Damascus. When told by Elisha to go and wash seven make it a matter of calculation not to come in till the whole congregation is seated times in Jordan, he cried, “Are not Abana and Pharpar, rivers of Damascus, better and ready to receive them. But those who can say with David, “I was glad when than all the waters of Jordan. May I not wash in them and be clean?” But what was they said unto me, Let us go unto the house of the Lord,” will never be late in the use of God's choosing the gates of Zion if He could be worshipped as well in assembling themselves together if they can help it. Unpunctuality shows that we the dwellings of Jacob? Those who forsake public worship have neither Christ nor have fallen into the habit of undervaluing the devotional part of public worship. It His apostles for their pattern. Christ went to the synagogues. Peter and James went shows that we come only for the sermon. If the sermon happens to be attractive, the to the temple at the hour of prayer. Paul went out of the city to the riverside, where sanctuary is that day a delight to us. But if the minister does not awaken interest by prayer was wont to be made. A Christian parent, who taught his children to tread his discourse, the time is felt to be nearly lost. God forbid that I should depreciate in the path in which he had been led, was one Sabbath asked by his friend, “Why preaching. It is God's ordinance for human salvation. But the prayers and praises do you endeavour to get all your children to church, whether they wish to go or of the people are something better than mere forms; and when the minister, as the not? You know that many do not approve of such a course.” He replied, “Because people's mouthpiece, says, “Let us sing,” “Let us pray,” he should not be left in I owe it to my mother that I was saved from infidelity by the respect for the unaided supplication, and with half the congregation bustling to their seats in a state Christian religion instilled into my heart, when she sent me constantly to church.” of total unpreparedness for these exercises. Again, some forsake public worship because of its costliness and As the assembling of ourselves together for public worship is a sacred duty, inconvenience. Public worship is a sacrifice. The worshipper is not to offer to God so the forsaking the assembling of ourselves together to partake of the Lord's supper that which costs him nothing. How far does the worship of our age accord with the is a grievous fault. It is an act of disobedience. King Jesus commanded His disciples idea of sacrifice? Why, the idea of sacrifice seldom connects itself with worship. A to partake of His supper. With all the authority of just power He said to them, shabby coat or hat, a gown or bonnet out of fashion, a watery cloud, a slight “Take, eat,” “Drink ye all of it.” With all the obligation of astonishing love, He said indisposition – none of which would keep us from secular business or a political to them, “This do in remembrance of Me.” His commands to pray are not more meeting – will keep us from the: house of God, discouraging the minister, grieving plain and express than His commands to communicate. If conscience smites them the brethren, and lowering the importance of public worship in the estimation of for the neglect of prayer on one Lord's day, their conscience ought also to smite the unconverted. A professing Christian is too unwell to attend church on Sun- day. them for the neglect of communicating on one sacramental Sabbath. It is an act of Supposing it were Monday, would he be too unwell to perform his customary despisal. Everyone will acknowledge that it is a great fault to neglect the ordinance labour or business? The distance is too great for another to come to church today. of baptism. Well, the same Lord who commanded, “Go . . . . . baptize all nations,” Will it be too great for him to go to Adelaide tomorrow? Can these Christians be also commanded, “This do in remembrance of Me.” There is the same authority for serious in their profession? Can they be said to worship the Lord in truth at home both sacraments. Yet some Christian parents, who are afraid to let their children die while pleading such reasons for neglecting His worship in public? The service of without baptism because it may endanger their salvation, are not afraid to live and God is no doubt a reasonable service, and will admit the excuse of a broken leg, or die themselves without partaking of the Lord's Supper. It is an act of renunciation. A person baptized in infancy, who wilfully rejects the Lord's Supper, renounces his of eating unworthily, for as by the sin of eating unworthily one is guilty of profaning baptism. In the judgment of men, he is not a Christian by any act of his own, till he the Lord's body, so by the sin of not eating at all another is guilty of the sin of presents himself at the Lord's table, and there personally owns his baptismal despising it. engagement to be the Lord's, and openly consents to His religion, and dedicates What are the excuses made for not partaking of the Lord's Supper? One is himself to His service. By refusing to partake based on the ground of unfitness. Some say that they are not fit for the Lord's table. PUBLIC ORDINANCES. 293 294 PUBLIC ORDINANCES. of the Lord's Supper, he refuses to be the Lord's of his own free choice; and open- That may be true. But what would they think of an invited guest to their own table ly denies Christ before men, whatever profession of Christianity he may make. It who pleaded that he was not dressed, when indeed he never meant to dress himself is an act of unthankfulness. King Jesus, in the exercise of His sovereignty, might for it? Do they say that they are not fit for the Lord's Supper here? then they must have subjected His Church to a burdensome service of costly rites and ceremonies. allow that they are less fit for the supper of the Lamb above. Can they live But in His kindness He appointed but one sacred rite for His disciples to observe – contentedly in that condition one day longer? Do they intend to repent and leave a rite neither costly nor troublesome, but most easy and pleasant. Now if idolatrous their sins? If they do, and their intentions be hearty and sincere, they will put them heathens will stick at nothing to show their thankfulness to their idol gods, who instantly in execution; and then their excuse will be removed, for Christ welcomes require them to cut their flesh, to shed their blood, and to sacrifice their children; all penitent and believing ones to His table. Another excuse is based on the ground what shall be said of the unthankfulness of professed Christians who neglect the of uncharitableness. Others say that they are not in charity with their neighbours, easy institution of the Supper, and refuse to please Christ in so small a thing as and are at variance with some members of the Church. Have they made any partaking of it? It is an act of unreason. The command of Christ is not an endeavours to remove these impediments? If their neighbours and fellow unreasonable command – a command against all the rules of humanity – but one members persist in their injuries, it is no uncharitableness to be displeased with equally agreeable to reason and equity. It is not to go to a scaffold, but to a well them, if their persons are not hated, and if their injuries are not revenged. “Be ye furnished table. It is not to be hanged or burned; but to eat and drink. It is not to eat angry and sin not,” enjoins the apostle. The anger which is not sin does not unfit the bread of affliction, or to drink the water of adversity; but to eat the bread that us for the Supper. And if that anger does not indispose us for the sacrament, strengtheneth, and to drink the wine that maketh glad the heart of man. It is to eat neither should our neighbours or fellow members unchristian behaviour deter us Christ's bread, and to drink the wine which He hath mingled. And yet – Tell it not from the duty or deprive us of the benefit of the sacrament. If it does, then it must in Gath! Publish it not in the streets of Askelon! – when the Prophet Mahomet be plain to all men that we are of unforgiving and revengeful spirits ourselves, forbade his disciples to drink wine he was implicitly obeyed, and all his disciples and therefore not fit for the kingdom of God. A third excuse is based on the rigorously observe the prohibition to this day; but when the Lord Jesus enjoins us ground of unpreparedness. The unprepared say “This is an awful and solemn to drink wine in the sacrament of the Supper, many are so unreasonable as to refuse. ordinance, and it is not safe for us to meddle with it.” That is just one of the So perverse and unreasonable is the nature of man that, when God said to him “Of extremes to which men are prone. They have either too low or too frightful the tree of knowledge of good and evil, Thou shalt not eat of it,” he must needs eat thoughts of the Supper. What is there in a feast of love to make it frightful. When of it, though it ruined him; but when Christ says, “Come, eat of my bread, and drink God calls them to die, do they intend to excuse themselves by saying; “Death is of the wine which I have mingled,” he is backward to do it, though it be for his eternal an awful and tremendous ordinance, we cannot die at this time, for we are not welfare. And it is an act of provocation. After the greatest preparation, after the prepared?” No. They would set about immediate preparation for death. Well, so kindest invitation, can King Jesus take it well at any man's hand to slight His should they also for the Supper. Ah! they say, “that word 'damnation' affrights Supper? As of old the Lord threatened to cut off the soul that neglected to keep the us.” Well, so it should, but to instant preparedness. For by hearing the word passover, because He brought not the offering of the Lord in his appointed season, unworthily, or praying unworthily, they as surely incur the penalty of damnation may He not be moved to threaten to do the same to those who neglect the New as by communicating unworthily. The last excuse is based on the ground of Testament feast? Was not the king wroth against those who made light of coming fallibility. Some say, “They are sure to fall into new sins, and thereby increase to the marriage feast of his son, and went the one to his farm, and the other to his their guilt.” Now, were it a matter of indifference to come to or absent themselves merchandize? So the Lord is provoked by the sin of eating not as well as by the sin from the table of the Lord, the excuse would be valid. But it is a duty enjoined under the highest penalties, and therefore the excuse will not hold good. If they the world, and the flesh, should frequent the racecourse, the theatre, or the ball-room, are so much afraid of sinning after the sacrament, how comes it that they are not these places of carnal excitement in themselves, and by reason also of their as much afraid of sinning before the sacrament? Is there not reason to suspect that associations being so detrimental to the soul's welfare, and so far from in any way they are unwilling to come under engagement to a holy life, and that they entertain pleasing God, that no sane mind can allow such conduct to be accordant with the a strong affection for their old sins? chief end of man, which is briefly and truly declared to be to 296 SHOULD A SHOULD A CHRISTIAN DISCOUNTENANCE DANCING? 295 CHRISTIAN DISCOUNTENANCE DANCING?

There may be some of my readers who are falling into the habit of forsaking “glorify God, and to enjoy Him for ever.” Our subject relates to the latter of these the assembling of themselves together for public worship and the Lord's Supper. three great attractions in this world. And if the arguments here recorded against it, Was it not once better with you than it is now? In forsaking God, do you not find and its kindred parties, have no weight with the non-professors, it is not surely too that God is forsaking you? In forsaking the assemblies of God's people, do you not much to expect that they will be at least seriously considered by those readers who feel that you are forsaking your own mercies? “Look” again “upon Zion, the city make any pretension to godliness. of our solemnities; thine eyes shall see Jerusalem a quiet habitation, a tabernacle 1. Scriptural allusions to dancing cannot fairly be used in defence of the that shall not be taken down; not one of the stakes thereof shall ever be removed, indiscriminate dances now in vogue. The dances referred to with any degree of neither shall any of the cords thereof be broken. But there the glorious Lord will be favour were void of those objectionable features which are so common in modern unto us a place of broad rivers and streams, wherein shall go no galley with oars, dances. The two sexes did not unite in dancing. But this is apparently that which neither shall gallant ship pass thereby. For the Lord is our judge, the Lord is our furnishes the zest for dancing now. So true is this that it has been candidly admitted lawgiver, the Lord is our king; He will save us.” J. B. by patrons of this exercise that were it not for the mingling of males and females in ══════════════ it, it would speedily cease to charm. The freedom which this occasions is at least not SHOULD A CHRISTIAN DISCOUNTENANCE DANCING? embraced in the rules of propriety; would be considered most unbecoming anywhere ––––––––– except in the dancing room, even by dancers themselves who have any regard for a Attendance at balls and dancing parties is now no evidence in itself of a new modest demeanour; and would be punishable by a court of law if ventured on at any profession of religion; for members of the visible church are not hard to find, who other time, provided that one of the parties resisted. The familiarity which is are quite as eager for them as any who make no public profession of adherence to the permissible, and even required, in the ballroom would be at least consid- ered an church. By the world these have long been regarded as most delightful pleasures; and affront by a lady under other circumstances. Why should not all then discontinuance many do not hesitate to misrepresent, scoff at, and desert the ministry of those the junction of the sexes in the merry dance, as a thing that they should be ashamed ministers who discourage them, and ridicule the precision of consistent members of of, and which has no warrant in Scripture? the church who will not, for convenience sake, submit to its ruling or obey its calls. Again, the reasons for the dances in any way approved of in Scripture are not Of course the Bible is not the world's standard, nor is its appeal to the precepts and given for the modern dance. Amusement is the object of the latter, but the former example of Christ and the Apostolic Church. The strong hold which it has of the were expressions of joy in connection with religion, or occasioned by some national hearts of its votaries is owing to the adaptation of its pursuits and pleasures to the victory or domestic festival. David danced before the Lord to express the exuberance carnal heart. These fascinate, excite, and produce a species of intoxication for a time of his joy; and when taunted by his wife as an imitator of “the vain fellows,” he which is bewitching. A person does not like to hear one praised whom he hates, nor argued that his religious exercise was “before the Lord.” He used to sing also, “Praise one censured whom he loves. And so deceitful is the natural heart of man that it will Him with the timbrel and dance.” Miriam led the women of Israel with the timbrel persist in courses that are sinful merely for the love of them. Many thus will not hear and dancing, and sang Jehovah's praise in abundant gratitude for their deliverance reason, or heed Scripture, and defend their conduct in a manner quite as illogical, as from the Egyptians. And when blessed with an abundant harvest and vintage, and on if they said that certain things were right because they liked them. We need not other exhilarating occasions, such as notably the return of the prodigal son in the wonder at those who have not professed to come out of the world living as the world; parable, it was usual to exhibit the emotions of gratitude and joy in dances, though but it is strange that any who have sat down at the table of the Lord, and have by that not, as before stated, by pairs of both sexes. But in all these there cannot be found act of open dedication to Him come under a solemn obligation to renounce the devil, any precedent for the mere worldly and social amusement of the dancing of our day; and no more for the practice of spending the whole, or greater part of the night at it – kind of regard can such have for God? How inconsistent for a professing Christian as the Scriptural dances were during the day, and usually in the fresh open air. to encourage an amusement that creates such obstructions to holy duties! It is not too 2. The nearer a Christian lives to God, the greater will be his disrelish for severe, because it is true, to say that it is inimical to the progress of piety. One could this worldly amusement. It is in itself so far from being congenial to the spirit of scarcely aim more directly at dissipating right thoughts of God for the time, 298 SHOULD A CHRISTIAN DISCOUNTENANCE DANCING? 297 SHOULD A CHRISTIAN DISCOUNTENANCE DANCING? Christ, that converts in the time of their first love to Christ cannot enjoy it. How- than by rushing into modern dances. “God is not in all his thoughts,” it is said of ever fond they were of it before, they now have this fondness supplanted by greater the ungodly in Scripture. Is he in all the thoughts of merry dancers? joys. Once it may have been to their sorrow to be hindered from it; but now they 4. It leads into temptation. It is usual that exciting drinks are supplied and could not be truly happy in it. They cannot suppose their Saviour would lead them even pressed upon some by others in the company, and frequently. Doubtless, a there: for there He is not sought nor desired by the promiscuous assembly. None love for those drinks that have proved so hurtful in many social gatherings, is could feel at ease if He were visibly there. And it is the Christian's duty not to let occasioned, or increased by it. Even from parties who have the reputation of anything come between his Saviour and him, and not to frequent the room where it respectability, some who had already grown fond of the cup that inebriates have would be considered inappropriate to introduce Him and His great work into the been quietly coaxed away – a token that they were too weak to withstand the conversation. The new nature of the Christian and the spirit of the ball-room are temptation. Vanity is also promoted by it. And it has often proved a snare to young contrary the one to the other. If a true Christian does go with zest into the modern people. Could we sincerely pray, “Lead us not into temptation,” and march dances, he must surely suppress for the time the motions of the Spirit, or be in some straightway into the ballroom. Or could we “abstain from all appearance of evil,” degree a spiritual declension. A lady who had been a supporter of the theatre told and countenance it? Mr. Moody, the celebrated evangelist, that her only hindrance to the profession of 5. It is positively injurious. Some plead that it is a healthy exercise, and so her conversion to Christ was the fear of having to consistently abstain from doubtless it would be if brought to the warrants, or made to agree with the dances attending the theatre. Mr. Moody prudently replied that she was free to do anything favourably written of in the Bible. But the late hours, heated rooms, sudden that would not withhold her from giving supreme love to Christ; and she publicly transition to air outside, &c., have proved most injurious to health. Great cause professed her change of heart. Shortly after she went to the theatre, but instead of some have had to repent of their sin against God in exposing the greatest blessing enjoying it as she used to do, she felt so uncomfortable that she could not remain of His Providence to such risks, for the mere sake of amusement. Envy, jealousy, till the close, and she declared afterward that the stage had lost all attraction for her, and other evils have arisen from it. The Christian should ever study those things and appeared as if all had been changed. This is the invariable experience of dancers which are pure, lovely, and of good report, and eschew all things which lead to the also who become thoroughly in earnest in the following of Christ. The holiest men opposite of these. Religious impressions are in great danger of being dispelled by have always discouraged the promiscuous dance. “As many as are led by the Spirit it. Robert Burns, the celebrated Scotch poet, evidently lost his partly in this way. of God, they are the sons of God;” but who will say that the Spirit of God leads to When quite young, he became anxious about his soul, and opened his case to a the ball-room? “moderate” minister, who treated his case as one of mere depression, and evidently 3. It puts obstacles in the way of religious duties. The levity of the being unacquainted with the gospel spiritually himself, advised Burns to seek the conversation, and the excitement occasioned by preparation for, and the exercise of expulsion of his unhappiness in the diversions of the dance, and its kindred dancing, and the promiscuous society, renders the mind unfit for serious thought and amusements. Alas for Burns! he took the fatal advice. prayer, whether in private or family worship; yea, the weariness, and the spirit 6. It occasions a considerable expenditure of time and money for no good. entirely foreign to religious devotion, resulting from the strength expended in the The whole is again to the world, and a loss to oneself – offered to the idol of whirls of the dance, and the length of time spent in connection with it, are more likely pleasure, while in the service of God all is so much needed, and would be so to cause the neglect of these duties. And often when the ball, or dancing party, is held profitably invested. Many will spend much in connection with dancing, and waste about the end of the week, the church has more vacant seats than usual. God's day is a great deal of time also who will not afford anything like so much for the made a convenience of for the purpose of recovering from the effects of want of propagation of the saving gospel of God, or spend much time in His service. To sleep, &c., and preparing for the secular duties of a new week. How sinful! What what purpose is this waste? It is a sad token of the low state of vital religion when there is no difficulty in securing a large attendance at the dance, let the cost be what your own; for ye are bought with a price, therefore glorify God in your body, and in it may; and very few will attend a prayer-meeting. Awake! Christian professors, your spirit, which are God's.” “The Lord hath need” of you all. J. S. 7. It is trying to faithful ministers and church members, when other comm- 300 CHRIST'S WITNESSES. SHOULD A CHRISTIAN DISCOUNTENANCE DANCING? 299 CHRIST'S WITNESSES. unicants join the world in this practice. In our church, those who call a minister ––––––––– engage to give him “all dutiful respect, encouragement, and obedience in the Lord.” A SERMON BY THE REV. J. BENNY, MORPHETT VALE. This is not done, if they grieve him in following a practice which tends to hinder their “Ye shall be witnesses unto Me.” – Acts 1: 8. growth in grace, and does no good to the world. Fellow communicants also find it The world which God works in is full of the tools which He works with. The harder to withstand it, than if all were of one mind, and kept on the safe and right side globe's internal fires are God's machinery for heaving up mountains and depressing of the line which separate worldly from Christian practice. Godly parents also are valleys. The clouds are God's vessels for carrying water from His great reservoir, the tried if their sons and daughters allow the attractions of the dance to allure them. sea, to the thirsty earth. The rivers are God's water power in perpetual motion, Often selfishness hinders some from seeing how much others who feel truly wearing down the mountains. The sun is God's instrument for lighting and warming interested in their welfare, are grieved through their serving the world and the flesh. the earth; and the earth itself is God's huge curtain, for screening off the sunlight, and Uniformity in Christian practice is strengthening to the church. affording to the wearied creature the grateful repose of night. Every part of creation 8. Could you ask deliberately God's blessing on it? Those who live as they is an instrument, contrived by God, and suited for some department of His universal should do nothing on which they cannot conscientiously and scripturally seek it. And work. In every plant and tree there are thorns or leaves or tendrils, God's cunningly they whose hearts are right in His sight will not be uneasy at the thought of it. But devised instruments for His delicate operations in the vegetable department. In all whoever knelt and laid the matter reverently before God, and then went to the ball; animals God has tools in every member of their bodies. In short, the world is God's and then thanked him afterward because they felt it good to be there? Some, of workshop, full of materials and implements for His work. course, will say that this is needless scrupulosity. But if we desire to have ever the Chief amongst these tools in God's workshop, is man. Made last, he was made testimony that we please God, we will be so concerned about it that we will desire to best; and though now broken and disfigured by sin, he is capable yet, when redeemed refer all to Him. And an indisposition to refer a matter to Him has an ungodly and renewed, of becoming an instrument of conveying God's goodness down to character. creation, and of carrying creation's praises, articulate up to God. Man and his faculties 9. Who would like to be thus engaged at the Second Advent of Christ? Could are spoken of in Scripture, as instruments whereby God works out His plans. Thus, we be ready there/ We would be rather like the virgins in the parable who slept, and Paul was a chosen vessel for carrying Christ's name to the Gentiles. And to all Christ's were alarmed by the cry, “Behold, the bridegroom cometh: go ye out to meet Him.” disciples it is said, “Ye shall be witnesses unto me.” I shall show – The Christian should never be engaged in anything that would tend to make him wish I. The special character here impressed on true Christians – Christ's witnesses. that the Lord would delay His coming. The Christian is to be “looking for that blessed II. The special testimony they are appointed to make – A testimony unto hope, even the glorious appearing of our great God and Saviour Jesus Christ.” Christ. 10. The scriptural injunctions concerning the Christian's relation to this world III. The special manner in which they are to make it – Ye shall be, &c., &c. and his duty would be without meaning, unless we discountenance the modern dance. IV. The special times when this witnessing is required of them. Wherein is he to be dissimilar to the world? Clearly in his amusements as well as in I. The special character here impressed on true Christians –Christ's his conversation and life. This is not a Pharisaical isolation; but that separation from witnesses. the world, without which the Christian life cannot be fully manifested. Think of such 1. They are Christ's active witnesses. Christ has two sorts of witnesses – passages as these, and say if a Christian can obey them, and at the same time active and passive witnesses. His passive witnesses are innumerable. The sun, encourage balls and their kindred amusements; – “Arise ye, and depart: for this is not moon, and stars, yea, every object in inanimate creation passively witness that He your rest: for it is polluted.” “Be not conformed to this world.” “If any man will come is God. The heaven's declare His glory, and the firmament showeth forth His after me, let him deny himself, and take up his cross, and follow me.” “Ye are not handywork. Day unto day, and night unto night, teacheth knowledge concerning Him. There is no speech nor language where their voice is not heard. Their line is forth without the gate, a spectacle to all the earth to witness for God's most 302 gone out through all the earth, and their words to the end of the world. The devil, CHRIST'S WITNESSES. CHRIST'S WITNESSES. 301 holy law; so they, redeemed by Him, are to go forth to witness of the death and fallen angels, and wicked men, are also His passive witnesses. It is true that they resurrection which He accomplished at Jerusalem. seek to witness actively against Him. But they are compelled to witness passively 1. In their testimony of Him as a suffering Christ, they present to the world for Him. For the Lord is many times known by the judgment which he executes an awful view of hell. Come to this cross; stand by the side of this crucified One. upon them. Thus the Scripture says of Pharaoh, “for this same purpose have I raised View this spectacle of united love and justice. Behold that face-covering between thee up, that I might show My power in thee, and that My name might be declared Him and His Father, that criminal's veil of utter darkness, hanging over Him for throughout all the earth.” But the persons referred to in the text, are those whom three hours. He is away from the holy place. He is driven from the mercy seat. He Christ has created for His own glory, and formed for His own praise, and whom He is without the bounds of the holy city. He is an outcast from heaven, a soul forsaken commands to be active witnesses for Him on earth. Ye shall be My witnesses, He of God, a spectacle to all that pass by. There is wrath to the uttermost within; there says – on My side, on the side of truth and for Me. I know you, and you know Me. are tormenting pains without, while the cry, “My God, My God, why hast Thou When others are against Me, you shall be for Me. While I am your advocate in forsaken Me,” ascends up as the smoke of the sacrifice to heaven to testify the heat heaven, you shall be my advocates on earth. Above, where I am now going, I have of the unutterable agony and the unswerving exactness of the holy law. no need of witnesses. Those who are there will see Me, as I am. There I shall be the 2. In their testimony of Him as a risen Christ, they present to the world, a Lamb in the midst of the throne. There I shall be the Light of heaven. There, while pleasing view of heaven. The living bird of the ritual dispensation, dipt in the blood basking in My own rays, they will need none to tell them of My greatness and of its dead fellow, and in the running water of the sanctuary, flying forth free and goodness. But here in this outfield, the world, where darkness and ignorance and joyful, in the morning rays of the glorious sun, was a beautiful type of Christ, after enmity predominate, I have need of you who trust in My salvation, and are called His work of suffering on the resurrection morning, in all the merit of His death and by My name, and ye shall be witnesses unto Me. obedience, basking in the rays of His Father's well pleased love. As that bird in its 3. They are Christ's qualified witnesses. Two qualifications are required in gladness, lighted on some palm, and gazed around and sang; so Christ, from the Christ's witnesses – truth and love. Not truth alone, for men would flee from it. Not high mountain and eminent, looked around on a world from whose imputed guilt love alone, for men would trample on it. But truth and love. With these, one will He was for ever free, and over which He could now ever rest in His love and joy chase a thousand, and two will put ten thousand to flight. In ancient times, when with singing. And as, all the time the living bird bore the marks of recent death huge machines of war called battering rams, were used in the assault of upon its wings: so Christ, the Lamb slain, bears the marks of recent death in heaven, fortifications, it was customary for the besieged to render their stroke in the very presence of His Father. Dipt in the blood of the Almighty's Fellow, you comparatively harmless, by skilfully spreading out before their walls, bags of chaff may be as free and gladsome too; and, bearing about with you the dying of the Lord and beds of down. But all the bags of chaff and beds of down, of the besieged Jews Jesus, may fly over the open fields up to the gates of heaven. For Christ was the within Jerusalem would have been no defence against the battering rams of Titus, first fruits – the sheaf representative of the whole harvest. On the resurrection if there had not been a solid wall of masonry behind them. So here, truth is the iron morning, He stood at the opened sepulchre, no more a man of sorrows, but One hand. Love is the velvet glove. But the iron hand must be within the velvet glove, whose life of sorrow had ripened into the full ear of bliss. In heaven, the Father was and the velvet glove must cover the iron hand. Naked truth will be hated. Naked waiting for His presentation. And there, where He now stands in our true and proper love will be despised and contemned. But when truth puts on the velvet glove of nature in the sunshine of eternal love, we may stand also. Because He was accepted love, and when love leans back upon the solid masonry of truth, then you have the of the Lord, therefore shall we also be. Christ the first fruits: then they that are maximum of defensive moral power, which Christ's witnesses can attain in the Christ's at His coming. world. “Speaking the truth in love,” exhorts the apostle. This is the way to ward off III. The special manner in which they are to make this testimony. blows from ourselves and to win others, for “a soft answer turneth away wrath.” 1. With the heart in faith. “With the heart man believeth unto righteousness.” II. The special testimony they are appointed to make. A testimony unto Christ. Faith in Christ is the first notable step in witnessing. It is the root and spring of all Now this is a testimony unto Him, both as a suffering and a risen Christ. As He went true witnessing. Unbelief of the record which God has given us of His Son is CHRIST'S WITNESSES. 303 304 CHRIST'S WITNESSES. making God a liar. Faith of the record ,which God has given us of His Son, is setting some may be His witnesses in the church or school, and others on a bed of pain, for to our seal that God is true. When the sainted Haldane was on earth, he sojourned for “they also serve, who only stand and wait.” Such a consecration of life has the a time in Geneva. Lamenting the darkness which had settled down on its once promise for this world, and also for the world to come. A christian witness never enlightened church, he opened his house to some young students, to whom he read and sees the end of his testimony. That, like his soul, is immortal. In that sense, a expounded the word of God. Amongst those who came to him was Merle D'Aubigne, Christian witness never dies. John Calvin sleeps in his humble grave, at Geneva, who then denied the innate corruption of man. When he heard the passages, which Mr. but his defence of God's sovereignty, will outlive the stars. The dust of John Bun- Haldane adduced in proof of the doctrine, he exclaimed, “Now I see that this doctrine yan lies buried in Bunhill fields, but his bright spirit still walks the earth, in the is in the Bible.” “Yes” remarked Mr. Haldane, “but do you see it in your heart?” That “Pilgrim's Progress.” All that was mortal of Swartz rests under the granite stone of simple query was the sword of the spirit, piercing to the dividing asunder of soul and Tanjore, but he lives in many a missionary band. These, being dead, yet speak. spirit, joints and marrow, and becoming a discerner of the thoughts and intents of the They left behind them, in the perfume of their piety and in the goodly heritage of heart. And it would be as easy to count the grains of corn which are produced on the their Christian deeds, a trail of light, which lingers still on that bright path along plains of Egypt, by the fertilizing influences of the Nile, as to count the grains of truth which you may follow them within the gates of the celestial city. which have been disseminated over the world, through the writings of that great IV. The special times when this testimony is required of them. historian who was first brought to witnessing for the truth of Christ, by the simple 1. A time of doubt and hesitancy is a special time for witnessing. When our question, “Do you see it in your heart?” Lord was in the wilderness enduring the temptation, the wondrous success of John 2. With the mouth is confession. “With the mouth confession is made unto the Baptist, induced the Jewish Sanhedrim, to send delegates to him, enquiring if salvation.” Faith or heart experience is something between God and the conscience. he himself were the Messiah. Offended at the curt negatives of John, for he bore no Profession of that faith is something different. At the time I have just spoken of, Caesar great love to the Pharisees, they reminded him that they were representative men, Malan, a name since become illustrious, was a regent in one of the colleges of Geneva. sent with authority to solve a doubt, and put to him the plain question, “Who art He had believed with the heart unto righteousness. The quickening visit of Mr. Haldane thou then?” He answered, “I am the voice of one crying in the wilderness, prepare aroused him to make confession with the mouth unto salvation. With lips touched with ye the way of the Lord, make His path straight.” Two days after, John was standing evangelic fire, and a heart burning with love to Christ, he proclaim-ed the truth as it is with two of his young disciples, when a stranger passed to whom he pointed, in Jesus to the company of Arian and Socinian pastors at Geneva. His eloquent words saying, “Behold the Lamb of God.” Impressed by their master's words and fell on their leaden slumbers, like bolts from heaven. Magistrates, pastors, people, were encouraged by his approving smile, the two young men followed the thoughtful cut to the heart, and almost gnashed against him with their teeth. His friends set their stranger's steps. Perceiving that he was followed, he turned round. and asked what faces against him; and his very wife blamed him for the destruction of their prospects they wished. With the modesty of youth, they merely requested to know where he in life. Interdicts were hurled against him, deprivation of office followed, and the dwelt, that they might call upon Him at another time. But Jesus full of love, took apostate church of John Calvin drove him from the city. But Caesar Malan went on his them immediately to Himself, and, attracted by His blessed teaching, they witnessing way, remembering that word of Christ, “Whosoever shall be ashamed of remained with Him till the close of day. That was the real beginning of the christian Me and My words, of him shall the Son of man be ash-amed, when He shall come in church, effected instrumentally by the witnessing of John for Christ, in a time of His own glory, and in His Father's, and of the holy angels. Whosoever shall confess doubt. Me before men, him will I confess also before My Father, who is in heaven; but 2. A time of general defection is a special time for witnessing. A crisis whosoever shall deny Me before men, him will I also deny before My Father who is occurred in the ministry of our Lord. One day, with kingly beneficence through the in heaven; but whosoever shall deny Me before men, him I will also deny before My exercise of His miraculous power, He feasted some thousands of the people; and Father, who is in heaven.” this public act raised to the highest pitch, their enthusiasm in behalf of the 3. With the life in consecration. By a Christian life every one, in his own recognition of His claims as the Messiah. They stood ready to hail Him king, when particular sphere, may adorn the doctrine of the gospel. In this way, the servant may be he proceeded to deliver a discourse, whose calm and spiritual tone was designed to Christ's witness to an ungodly master, and the child to the parent. By Christ like work be a death-blow to their temporal views and hopes. The effect was marked and CHRIST'S WITNESSES. 305 306 THE ALLEGED PERSECUTING PRINCIPLES. signal. Jewish pride took offence at the humbling doctrines it contained. Many even THE ALLEGED PERSECUTING PRINCIPLES OF OUR CONFESSION. of His own disciples could not receive them, and at once left Him. The defection was –––––––– so general, that He, who at the beginning of the discourse could have mounted a One of the most common and startling objections brought forward by throne amid the acclamations of thousands, at the close of it was left only with the opponents is that which involves a charge against the Westminster Confession of twelve. In this crisis of His life, He turned to them, and asked the pathetic question, Faith, as favourable to persecution for conscience sake, and arming the civil “Will ye also go away?” Then one true hearted man, Simon Peter, stepped forward magistrate with a power to punish good and peaceable subjects purely on the ground and delivered this glorious testimony “Lord, to whom shall we go, but unto Thee? of their religious opinions and practices. This is a charge which affects all who have Thou hast the words of eternal life.” And in this time of of general defection we owned that confession, or who declare a simple adherence to it; and among these are believe and are sure that Thou art the Christ, the Son of the living God. many who, it will not be denied, have shown themselves strenuous friends of the 3. A time of temptation is a special time for witnessing. In the season of rights of conscience, and who were not likely to subscribe any formulary which they poverty we may be tempted to think that it is folly to continue witnessing for Christ had not examined and did not believe. The passage chiefly referred to is in Chap. xx. under the sustainment of loss and destitution, when, by giving it up and devoting Sec. 4. Let us try if it justifies the charge. ourselves to the service of the world, we would be abundantly supplied. In the In the second section the doctrine of liberty of conscience is thus laid down: season of persecution, we may be told that it would be easy to avoid the reproach – “God alone is Lord of the conscience, and hath left it free from the doctrines and and maltreatment to which witnessing for Christ subjects us, and that we have only commandments of men which are in anything contrary to his word, or beside it in the to withhold the reproofs which a Christ-like life and Christ-like work are constantly matters of faith or worship. So that to believe such doctrines, or to obey such administering to the men of the world, to make them be at peace with us. In the commandments, is to betray true liberty of conscience and reason also; and the season of spiritual conflict, we may be asked why we choose to continue in such a requiring of an implicit faith, and an absolute and blind obedience, is to destroy lib- state of vassalage, and advised to cease from the struggle, and shake off the yoke erty of conscience and reason also.” This is an important doctrine, and necessary to of Christ, and give the rein to our passions, and live as they may dictate in the be maintained against the encroachments and unwarrantable claims of every creat- enjoyment of worldly good. But though these temptations may come to us from a ure, and of rulers both civil and ecclesiastical. May every man then think and speak, saint, for in the matter of temptation, a saint may become a Satan; we are to say, as and act as he pleases, under the plea that his conscience gives him liberty to do so, or Christ did to witnessing Peter, “get thee behind Me, Satan, thou art an offence to dictates to him that he ought to do so. To guard against this pernicious abuse of the Me; for thou savourest not of the things that be of God, but of the things that be of doctrine is the object of what follows in the Confession. In section third, those are men.” condemned who, “upon pretence of Christian liberty, do practice any sin or cherish Christians, “I give thee charge in the sight of God, who quickeneth all any lust.” The design of section fourth is to guard against the abuse of the doctrine in things, and before Christ Jesus, who before Pontius Pilate witnessed a good reference to public authority: – “And because the powers which God hath ordained, confession; that thou keep this commandment without spot, unrebukable until the and the liberty which Christ hath purchased, are not intended by God to destroy, but appearing of our Lord Jesus Christ.” Ye shall be witnesses unto Me. Nothing can mutually to uphold and preserve each other; they who, upon pretence of Christian be better fitted to enable you to maintain a steadfast testimony to Christ, when liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil allured by temptation, or depressed by defection, or beset by doubt, than the or ecclesiastical, resist the ordinance of God.” He who is the Lord of the conscience remembrance of the good confession of the Lord Jesus before Pontius Pilate. Set has also instituted the authorities in church and state; and it would be in the highest Him in your mind's eye standing friendless and alone at the bar of Pilate, ridiculed degree absurd to suppose that he has planted in the breast of every individual a power for the principles which he held, and threatened with death in its most appalling to resist, counteract, and nullify his own ordinances. When public and private claims form, yet witnessing with unshaken firmness to the truth; and the clear view of Him interfere and clash, the latter must give way to the former; and when any lawful as your example and pattern, and the deep conviction, that His eye is upon you will authority is proceeding lawfully within its line of duty, it must be understood as do more than all precepts to help you to keep this commandment, unrebukable, possessing a rightful power to remove out of the way everything which necessarily until His appearing. – Amen. obstructs its progress. The Confession proceeds, acc- OF OUR CONFESSION. 307 BAPTISM. ordingly, to state: – “And for their publishing of such opinions, or maintaining of vealed; it must, in one way or another, strike against the public good of society. He such practices as are contrary to the light of nature, or to the known principles of who “provides not for his own, especially those of his own house,” sins against “the Christianity, whether concerning faith, worship, or conversation, or to the power of light of nature,” as also does he who is “a lover of pleasures more than of God;” but godliness; or such erroneous opinions or practices, as either in their own nature, or in there are few who will plead that magistrates are bound to proceed against and punish the manner of publishing or maintaining them, are destructive to the external peace every idler and belly-god. On the other hand there are opinions and practices and order which Christ hath established in the church; they may lawfully be called to “contrary to the known principles of Christianity,” or grafted upon them, which either account, and proceeded against by the censures of the church, and by the power of in their own nature, or from the circumstances with which they may be cloth-ed, may the civil magistrate,” Now, this does not say that all who publish such opinions and prove so injurious to the welfare of society in general, or of particular nations, or of maintain such practices as are mentioned, may be proceeded against, or punished (if their just proceedings, or of lawful institutions established in them, as to subject their the substitution of this word shall be insisted on) by the civil magistrate; nor does it publishers and maintainers to warrantable co-ercion and punishment. As one point to say, that any good and peaceable subject shall be made liable to this process simply which these may relate, I may mention the external observance and sanctification of on the ground of religious opinions published and practices maintained by him. For, the Lord's Day, which can be known only from the “principles of Christianity,” and in the first place, persons of a particular character are spo-ken of in this paragraph, is connected with all the particulars specified by the Confession – “faith, worship, and these are very different from good and peaceable subjects. They are described in conversation, the power of godliness, and the external order and peace of the church.” the former sentence as they who oppose lawful power or the lawful exercise of it, That many other instances of a similar description can be produced, will be denied and “resist the ordinance of God.” The same persons are spoken of in the sentence by no sober thinking person who is well acquainted with popish tenets and practices, under consideration, as appears from the copulative and relative. It is not said, and with those which prevailed among the English sectaries during the sitting of the “Anyone for publishing,” &c , but “they who oppose any lawful power, &c. for their Westminster Assembly; and he who does not deny this, cannot be entitled, I should publishing,” &c. In the second place, this sentence specifies some of the ways in think, upon any principles of fair construction, to fix the stigma of persecution on the which these persons may become chargeable with the opposition mentioned, and passage in question. consequently “may be called to account;” but it does not assert that even they must In support of the objection under consideration, some have referred to Chap. or ought to be prosecuted for every avowed opinion or practice of the kind referred 23 of the Confession, in which it is stated to be the magistrate's duty to “take order to. All that it necessarily implies is, that they may be found opposing lawful powers that – all blasphemies and heresies be suppressed,” &c. But as certain means by or the lawful exercise of them in the things speci- fied, and that they are not entitled which he is to endeavour to effect this end are there mentioned, without one word to plead a general irresponsibility in matters of that kind: notwithstanding such a plea, about co-ercion or punishment, every person must perceive that that passage gives “they may be called to account and proceed-ed against.” For, be it observed, it is not no occasion for such an inference. Others appeal to passages in the private writings the design of this paragraph to state the objects of church censure or civil prosecution: of Presbyterians at the period when the Confession was compiled. But it is its proper or professed object is to interpose a check on the abuse of liberty of evidently unjust to attempt in this way to fasten on a public deed an odious sense conscience as operating to the prejudice of just and lawful authority. It is not sin as which its own language does not natively and necessarily imply. Would they be sin, but as scandal, or injurious to the spiritual interests of Christians, that is the willing that the same use should be made of the writings of individuals in the proper object of church censure; and it is not for sins as such, but for crimes, that present day in disputes about the principles of the bodies with which they are persons become liable for punishment to magistrates. The compilers of the connected, before the public or before courts of judicature? – Dr. McCrie's Works, Confession were quite aware of these distinctions, which were then common. Some Vol. IV. p.p. 195-198. think that if the process of the magistrate had been limited to offences. “contrary to ══════════════ the light of nature,” it would have been perfectly justifiable; but the truth is, that it DEAN STANLEY ON BAPTISM. would have been so only on the interpretation now given. To render an action the ––––––– proper object of magistratical punishment, it is not enough that it be contrary to the The Very Rev. the Dean of Westminster, in his recent article in the law of God, whether natural or re-308 DEAN STANLEY ON Nineteenth Century, has at last published in a connected form his well known views DEAN STANLEY ON BAPTISM. 309 DEAN STANLEY ON BAPTISM. on Christian baptism. As might have been expected, Dean Stanley's opinions on when it is introduced as a sacred and solemn rite into the Church that it strikes us this subject are of the broadest. He believes, e.g., that baptism was originally, and as grotesque and unseemly. One would think that Dean Stanley would have still is, essentially, a rite of purification; but that it was also designed to set forth argued, with common sense and modern freedom of thought, the other way, and the deep inward change of conversion, and entrance, as by death and resurrection, asked whether the probabilities of Divine and Scriptural origin were not strongly to the new and higher life. As to the mode, he believes that the apostolic and only in favour of that mode which does least violence to modern taste and enlightened Scriptural form is immersion; that this was the universal practice of the early Christian feeling? If baptism by “sprinkling clean water,” confessedly in use in Church for centuries; and that it has only been set aside for the more convenient the Church from very early ages, believed by millions to be Apostolic, and now and popular method by sprinkling in deference to the tastes, feelings, and habits of all but universally adopted by the Churches of Christendom, is more in modern and Western society. He thinks, moreover, that, although infants were accordance with good sense, taste, and feeling, surely there is the strongest certainly excluded by the Apostles and early Christians from this ordinance, that presumptive evidence before us that it, and not the other, is the true and scriptural we are only following the dictates of common sense and the spirit of Christianity institution. in admitting them to privileges denied them by inspired authority. In short, “the Deep as our respect for Dean Stanley very naturally is, truth compels us to austere sect of the Baptists,” as he describes them, have all Scriptural and patristic say that we differ toto cœlo from almost every statement in this article he has authority in their favour; while the rest of Christendom have common sense, and written. Did our space permit we could show that in the Hellenistic Greek of the modern taste, and Western civilization and liberty on their side. In this somewhat New Testament and early fathers “baptise” is never once used in the sense of to jaunty and easy way we are conducted through the controversy of the ages, and left immerse; that “John the Dipper” (of “hyssop,” to sprinkle, probably), the Apos- in the equivocal position of seeing the straight gate and narrow way of our “Baptist” tles, and their successors in the first two centuries, who baptised in rivers, at brethren pronounced scriptural and apostolic; while our wider entrance and broader fountains, and even in the open sea, led their converts into the current – for “clean,” path is declared more in accordance with modern taste and Western habits. “pure,” “running water” was essential to the ordinance, on the laver – principle of Immersionists and opponents of infant baptism are doing exactly what our Lord the temple – and sprinkled them there in the name of the Lord; that not one case of and His Apostles enjoined; while we have the credit of improving upon the plunging or immersion is traceable in the early fathers till the third century, when ordinance, and adjusting it to the demands of polite society and popular the custom of elaborate preparatory washings of the heathen catechumens, prior to convenience. The “Baptists” appeal to the taste and judgment of the Divine Author baptism, was introduced; and even then the water was let in by pipes or small of the Sacrament, while we rely on the common sense and acknowledged culture channels into the “baptisteries,” and the converts were thus laved with water, of the nineteenth century. Whether “the rest of Christendom” will evince much saltpetre, &c,, and then baptised (by sprinkling) into the name of the Trinity; that gratitude for such peculiar service or not remains to be seen. For our part we are the laver, τò Άοντρòv, was not a bath, but an over running font; that the idea of ungrateful enough to ask that we may be “saved from our friends.” “immersion” originated in these preliminary rites, but not earlier than the third No doubt to most readers of this extraordinary article the inquiry has century. Dean Stanley takes his authorities, he tells us frankly, from Wall, Smith, occurred, how He who knew all climes, countries, and conditions of men should and Bingham; but when we come to verify their references we find their only have instituted a form of worship for “all nations,” which He knew would offend evidence is going to the river, for the fountain, or the laver, to which they had the taste and shock the feelings of the most enlightened and most sincere? Why recourse for “running water” (Lev. 14) for sprinkling. Wherever the process is should He not have foreseen that those nations who could invent “baptisteries,” and described it is invariably by laving or aspersion. To give a single instance, as a plunge daily into pools of stagnant water that no Eastern would enter, would object, specimen of this carelessness in quotation. Dr. Pressensé, in his recent iv. volume on grounds of taste and decency, to a healthful and commendable custom? The of “The Early Years of Christianity,” quotes Justin Martyr as an authority for truth is that “plunging” into artificial baths, the horror of the Hebrew and the immersion – “They receive their regeneration as we received ours; for they are Eastern, who must have “clean,” “pure,” or “running water,” to “wash (lave) his plunged into the water in the name of God the Father,” &c. (Apol. I 61.) The words body,” is peculiarly a Western institution; and so far from offending good taste and are τò éν τϖ ϋατί τòε Άοντρòûνταί : – “Then they are laved in the water,” or as Dr. shocking feeling, is becoming every day more popular with us; it it is only 310 Marcus Dods translates, “They then receive their washing with water.” But even the HESTER AND IDA. 311 312 HESTER AND IDA. mode of washing is here indicated by reference to the laver (“of regeneration”) in the as they warmed themselves. Mrs. Somers was tired and dozed, and Kate and I kept water. That Justin understood baptism to be by sprinkling is evident from what he a profound silence, which was presently broken by a strange voice speaking with says elsewhere, “The demons having heard of this laving, instigated those who enter Newton and Harry. “My stars,” said the voice, “I never was so pleased at the sight their temples also to sprinkle themselves.” Yet this is Dr. Pressensé's only authority of home after a long voyage as I am to see this fire.” “It's been a rough night for for the “plunging” of this century. Will Dean Stanley produce a single instance of camping out,” said Newton. “The roughest I ever was out on land,” said the man; “plunging” into “the deep yawning pool,” “or reservoir,” he speaks of in the first or “I was travelling to Somers' station; I heard they wanted another hand there, but second centuries? though I thought I'd get as far as Jackson's tonight, I had to camp.” Then he looked We take also serious objection to Dean Stanley's treatment of “infant into the fire with the most intense satisfaction, and as he did so I watched him by baptism.” Not to dwell on such cases as the baptism of the yet unconverted the firelight. He was a short man, of about thirty, his skin very much tanned, but “household” of the gaoler in virtue of the faith of the father, for he was the sole dark naturally, quick black eyes, but honest looking, and black hair. He looked like believer – ηεηιστευΧώς τΨ ϴϵψ, “he being a believer in God” – how are we to a sailor, and we afterwards found that he was one – a deserter from a ship lying at account for the startling innovation of infant baptisms in the days of Hermas Port Adelaide, bound for London on the very next day. The question that he now (probably), Justin Martyr, Clement of Alexandria, and Irenaeus, all of whom in the asked amused us very much. “I suppose you've come from somewhere Somers' first centuries mention it, and, in the absence of modern taste and Western feeling, way?” he asked. “Yes,” said Newton. “Did you hear whether they'd got the man mention it with approval? Tertullian is the first “Baptist” who opposes it in the they wanted?” “No.” “What sort o' chap is the one that pipes all hands to prayers beginning of the third century. What Dean Stanley has written otherwise on this point on Sunday?” “A decent fellow, that means well,” said Harry. Newton smoked is no doubt very beautiful and instructive. We warmly thank him for it; but we cannot vigorously just then. “Well, they say he's a good man to work for, but he won't have help regretting that his unguarded and erroneous admissions have gone forth, with anything to do with loafers,” resumed the man; “but I ain't a loafer, so that don't the charm of his style, the weight of his scholarship, and the authority of his great matter to me. The other one's all there for fun, they say, but you'll have to do what's and honoured name, on their mission of evil for the ages. – R. B. in Weekly Review. right by him or he'll know the reason why.” “Yes,” replied Harry, with the most ══════════════ perfect nonchalance, “when his temper's up, it's up, I can assure you – I know Harry HESTER AND IDA. Somers very well.” Kate was shaking with laughter at Harry's reply. “Who would –––––––– have thought it?” she whispered. Newton seemed to wish to change the subject, so BY M. L. L. he asked the man in a low tone how it happened that he had deserted. The man CHAPTER VIII. – CONTINUED. hesitated, and then he said, “You wouldn't split on a chap?” “No, you may trust No one had spoken for the last half mile, but now we all expressed our- me,” Newton replied. The man still hesitated. “Would you mind telling me your selves relieved to find that our unsatisfactory drive had come to a temporary close, name?” he asked. “My name is Newton Somers.” “Phew-w-w!” whistled the man, and accepted the situation cheerfully. How the rain poured down! It made me think looking into the fire, and he kept a rather awkward silence. “It's all right,” said of the words in the parable: “And the rain descended, and the floods came, and the Newton in a cheerful tone; “this is my brother, and you've said nothing to offend winds blew and beat upon that house,” as it rattled upon the hood of the buggy. We either of us.” “Well, you're very good to say so, sir, but I meant no offence, drew ourselves up into the corners of the buggy and shivered, though we had plenty anyhow.” Both the brothers expressed themselves as quite sure of that, and then the of wraps and rugs. Newton and Harry looked for a sheltered place to put the horses, man told them that his name was Tom Rawdon. “Were you ever in the bush and when they had made them as comfortable as possible under the “distressing before?” asked Newton. “Yes, but not in this part – on the Victorian side.” Harry circumstances,” as Harry said, they came back to us. We had stopped beside a was seating himself beside the fire, and as he did so he said, “Well tell us how you hillock, which was a kind of shelter, and after a time, when the rain had spent itself, come to be here, if you've no objection – we've nothing to do till daylight but listen.” Newton and Harry built a monstrous fire; it took some time to kindle, but when the “I don't mind at all,” said Tom Rawdon; “I don't know that I've anything to be first difficulty was over it lighted up the surrounding gloom like the face of a friend. ashamed of.” “You belong to the colonies, I think,” said Newton. “Yes, I was born The brothers leaned against the buggy and smoked in Melbourne. My father was captain of a collier HESTER AND IDA. 313 314 FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. trading between Newcastle and Melbourne; he died six or seven years ago, and I selves. Tom Rawdon's consternation when he found that three ladies had been was made captain; I was captain for four years, and then the owners 'smashed up,' listening to his narration was amusing to see, but Mrs. Somers soon put him at his you know; turned insolvent as you'd call it, and my craft and all the rest belonging ease by telling him how much interested we felt in it, and saying that she was sure to them changed hands. The new owners kept on some of the old masters, but the her son would employ him for the sake of Polly. Newton brought the cushions out rest they discharged, and I was amongst them. It was very unfortunate for me; for of the buggy for us, and the mats for our feet to rest upon. Harry brought the rugs you see – ” he paused, turned and looked towards the buggy, as if to ascertain and threw them round our shoulders, and then placed himself on the mat at Kate's whether Newton and Harry were his only auditors, and being apparently satisfied feet; Newton ensconced himself on the large mat which was the joint footstool of that they were by the silence which we kept, he resumed in a lower tone – “I was Mrs. Somers and myself, while Rawdon kept his old position close to the fire, and going to be married in a month or two, and now I'm thrown out of employment, so the night went on. About three o'clock in the morning Rawdon gave a start as if and we had to give it up.” “Why, what made you do that?”" asked Harry. “Well, he had forgotten something, and then asked if we would have any objection to his you see, I told her – Polly – that I'd marry her then if she liked, but it might be wiser making a damper, as he had had nothing since breakfast, time. “None in the world,” for us to wait till I had settled work of some kind. 'Tom,' said she, 'I'm not going to said Newton; so he took flour from a bag which he carried, and going to a hollow marry you till you've got a craft of your own of some kind, or are captain again. I'll stone in which there was water, he obtained some, and mixed his damper upon one wait till then., I knew she'd always thought a deal of my being a captain, but by the beside it which was flat, and served for a table; he then cleared a place in the fire, way she spoke I thought it was as much as saying, 'You'll never be captain again.' surrounded and covered it with ashes, with coals placed on the top of them. I I thought it was a kind of sneer at me now I was in trouble, so I said, 'Well, Polly, wondered what sort of thing it would turn out, and pitied the man who would be I didn't expect you'd do that;' I meant give me up; I spoke very dejected like, for I content to eat such a substance; but when it was cooked, and he handed us some on felt that worse than anything. 'Tom,' how silly you are,' she says, 'I tell you that his empty flourbag, I took some as well as the others, and it really was very nice you're to get a craft of your own; you'll do it, and I'll wait for you till then.' So we indeed – a very good substitute for hot bread. He also made tea in a kind of made the bargain.” “And how have you got on?” asked Newton. “I've got on well, pannikin, which is the inseparable companion of a bushman. Newton and Harry sir. I seemed to do well at everything I tried. In the summer I went shearing, and declared that no tea ever equalled such as was then made, but as it did not seem so sometimes I went on the steamers between Adelaide and Melbourne, sometimes as inviting as the damper, we ladies did not take any. After this it seemed a short time steward, sometimes as anything I could get. I made a lot of money, and I've saved till dawn, and then the horses being put to the buggy, in good time we arrived at it nearly all. Polly has saved some too, for she went to service. Her father is what's Mrs. Somers's. Newton engaged Tom Rawdon and sent him on to the station. They called a 'cockatoo,' and has a good many children beside her, so she went to say he is an excellent workman. service.” “And why did you leave the ship that sails tomorr- ow?” “Well, for two (To be continued.) or three days past I had a feeling that if I went in her I should never see Australia ══════════════ again. I don't think any one could accuse me of being a coward in a general way, FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. but that feeling so got the better of me that I was determin- ed not to go. I knew –––––– Polly's heart would break if I never came back, and we've very near enough, me and a friend of mine in Melbourne, to buy a cutter that we know of; and then we LUCINDALE, S. A. shall trade on our own account, – two captains and no mate. I heard you wanted The memorial stone of a church in connection with the Free Presbyterian this plastering done, and so I came hoping to get the job.” “But are you a plasterer?” Church of South Australia was laid at Lucindale on Monday, the 26th April, at three “Why, yes; or I should have been. My father apprenticed me to one, and they say p.m. in the presence of a fair number of persons representing the inhabitants of the I'm a pretty good workman; you'll see, sir, if you try me.” “But you liked the sea Hundred of Joyce. After singing from the 13th to the 15th verses of the 102nd Psalm better?” “Yes, took to it naturally like.” Here ended Tom Rawdon's account of and prayer, and the depositing of customary papers, Miss Wiley, a lady worthy of the himself, and Harry now came up to the buggy and proposed that as there was now honour, “laid the stone.” An address was then delivered by the Rev. J. Sinclair, of no rain we should come out to the fire and warm our- Kingston, under whose charge this preaching station has been from the FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. 315 CHURCH OF VICTORIA. earliest settlement of the district. The address consisted of a history of ecclesiastical the U.P. Body, for they are all bound by the U.P. formula. And when negotiations proceedings in this portion of the district till the present time, and a declaration of were pen-ding between us and the United body eight years ago, we would have to the principles of this Church. The first time the speaker preached in Lucin-dale sign what we did not believe, and the attempt failed, because we were resolved to be there were only two or three stone buildings in it, and these were so small that in honest, or in other words, we would not sign a formula which affected our order to get shelter for the worshippers he had to transform, with the kindness of conscientious convictions. This Church holds the Headship of Christ over His the blacksmith, an anvil into a temporary reading desk. This was almost three years Church, in opposition to the subjection of the Church of the State, as in the ago. Shortly after that he consulted with several about proceeding in the matter of Established Church of Scotland; and the Kingship of Christ over the nations in church erection, who stated that they needed some return for their outlay before opposition to the voluntary principle which distinguishes the United Presbyterian they could afford to build; and some time afterwards, having had the use of the Church. Her great fundamental principle is that the Word of God as contained in the temporary schoolroom from the schoolmaster, the matter was still postponed, in the Old and New Testament is the only Rule of Faith and Practice; and her appeal is, not hope of commencing a church at the close of last year's harvest. In the meantime to circumstances, but to the law and to the testimony. Hence our faith is in a Triune the representative of another denomination came into the field, obtained the gift of God, the perfection of first, the depravity of human nature since the fall, the a piece of ground, and hurried on with the erection of a chap-el, making capital out sovereignty of Divine grace in man's salvation, the work of Christ as sacrificial and of a rumour that the Presbyterian minister had relinquished his intention to build. substitutionary, and the work of the Holy Spirit as Regenerator and Sanctifier. In Provoking as this was, the speaker resolved then to take no steps towards the Church ordinances and in the whole service of God that we are bound to adhere to addition of another building in a place where one place of worship was enough. the safe principles of maintaining all that we have His Scriptural authority for, and However, some time after the people called him of their own accord to a meeting going no further than the plain directions of, and fair deductions from, the New convened for the purpose of building this church, and he felt in duty bound to Testament warrants us. Hence we have no instrumental music in Divine Service. It attend. The results were the appointment of an influential committee, the collection came in with the sacrifices and other parts of the Ceremonial Law, and we believe it of over £80, the generous gift by Mr. Lachlan McInnes of this choice and went out with them also. No portion of the New Testament on which the Christian conspicuous site, the letting of the mason work, and the attendance here today for Church is founded authorizes it; and not till over seven hundred years after the birth the purpose of laying the memorial stone. Those who have prayed and longed for of Christ was it introduced – a time when heresies and superstitions were fast putting a church according to their mind had now cause for hoping that their desire will out the spiritual life of the Church. Many see not this practice to be unscriptural, but soon be gratified. It was not being erected from any kind of opposition to the while it appears so to us, we must do without it – for “whatever is not of faith is sin.” existing chapel; for though the second, had not impediments been thrown by the He hoped the people there would soon be able to engage in Divine worship in the other in the way, it would have been commenced at least a year ago. He then briefly church being erected, and that some would be so benefitted thereby as to become touched upon the doctrines and practices which this Church is pledged to maintain. “wise unto salvation through faith which is in Christ Jesus.” The interesting He reminded those present of the memorable disruption of 1843, when about 500 ceremony was closed by a brief prayer and the Benediction. The amount of £9 10s. ministers left the Established Church of Scotland; and formed the Free Church – 6d. was laid on the stone. The dimensions of the building are 32 feet by 20 feet in the called “Free” because the great principle for which they contended was the spiritual clear, and 15 feet high from set off. –Naracoorte Herald. independence of the Church of Christ. With the Free Church of Scotland this FREE PRESBYTERIAN CHURCH OF VICTORIA. Church was the same; and surely the principles which warranted the sacrifice of ANNUAL MEETING. 1843 were worth still maintaining. The Free Church of this colony had often been The annual meeting of the Governing Court was held in the Free Presbyterian asked, “Why do you not join the other Presbyterian body?” Because the basis of Gaelic Church, Geelong, on the 5th ult., and was constituted with the usual religious union in .this colony is not the satisfactory basis of the Canadian Presbyterian exercises. There were present: – Messrs. Paul, of St. Kilda; McDonald, of Hamilton; Union – a basis which would not involve such a sacrifice of principles as that of and Buttrose, of Nareen, ministers. Mr. Buttrose, Moderator. Commissions were this colony. The Established and Free Churches of this colony virtually renounce given in and sustained in favour of the following elders, who thereupon took their their distinctive tenets in uniting with 316 FREE PRESBYTERIAN seats in the court, viz.: – Mr. Kenneth Murchison, as representative elder FREE PRESBYTERIAN CHURCH OF VICTORIA. 317 318 PRESBYTERIAN CHURCH OF CAMPERDOWN. for Hamilton; and Mr. John Boyd, as representative elder for Geelong. The A thanksgiving service was conducted on Monday, when the Rev. Mr. Moderator, from the chair, proposed the name of Mr. McDonald as his successor, Buttrose preached a sermon, which was much appreciated, Canticles 6: 4, last part which was unanimously approved; and Mr. McDonald took the chair vacated by of the verse – “Terrible as an army with banners.” The congregation on this Mr. Buttrose. The minutes being read, it appeared that there was no business before occasion was quite as large as on Sabbath; the day being fine, a number was able the meeting beyond the annual review of the proceedings of the Provisional Court, to be present that could not attend on Sabbath. A prayer meeting in Gaelic brought which were duly ratified in a minute, extract copy of which was ordered to be this communion to a close. It was felt by all to be a most solemn season, and we inserted at the head of the res qestœ of the next meeting of the Provisional Court trust that the rod of God's power was sent forth out of Zion that a willing people on the 7th of July, at Hamilton. Next annual meeting was appointed to be held at may come to Him who said, “Come unto Me all ye who are weary and heavy laden, Geelong on the first Wednesday of May, 1881. After devotional exercises, the and I will give you rest.” This is the sixth communion that has been held in this part Governing Court adjourned. It may be mentioned that, in connection with the of Victoria since March, 1878. At every communion it becomes more and more annual meeting, Divine Service was held in the Free Presbyterian Gaelic Church in apparent that the influence of our beloved Zion is felt scores and hundreds of miles the evening, when there was a fair attendance. Mr. Paul, of St. Kilda, preached. – – north, south, and west. At this communion there was a number present from the The Presbyter. Wimmera, the borders of South Australia, &c., all powerfully swayed by strong COMMUNION SERVICES IN THE FREE CHURCH, VICTORIA. attachment to Free Church principles, and a hearty dislike for the withering The Western district has been, during the last four weeks, the scene of two moderatism of the Union Church, and the anti-Scriptural doctrines and forms of very solemn communions in connection with the Free Presbyterian Church of worship so fashionable and prevalent in the Presbyterian Church of Victoria. There Victoria. On Sabbath, February 29, Immanuel's dying love was celebrated at is a glorious future before the Free Presbyterian Church of Victoria. At present five Nareen by the Rev. W. R. Buttrose's congregation, when a goodly number or six ministers could be settled if we had them. It is certainly true of our Church publicly professed their faith in the Redeemer of the world. At this communion that others have laboured, and we are entering into their labours. The faithfulness there was a number present from various parts of the district – twenty, thirty, and of the late Rev. Alexander McIntyre and Rev. A. Paul, of St. Kilda, will yet bear forty miles. fruit in the enlargement and spiritual prosperity of the Free Church of Victoria; On March 21 another communion was held in the Free Church, Branx- perhaps in the reformation of the backsliding Presbyterian Church itself. – W. S. holme. Preparatory services were held in Hamilton and Branxholme on Thursday, M., in Witness, N.S.W. Friday, and Saturday. On Sabbath the rain was coming down in torrents, CAMPERDOWN. notwithstanding the church was full. The Rev. William McDonald, the pastor of The Rev. A. Paul, of St. Kilda, held the first of a series of religious serv- the congregation, preached the action sermon from Isaiah 54: 5 – “For thy Maker ices in connexion with the Free Presbyterian Church, in the Temperance Hall, is thy husband.” At the close of the action sermon the tables were fenced from Camperdown, in the morning and evening, on Sunday, June 6. This was owing to Exodus 19: 12, and then the first table was addressed by the Rev. Mr. McDonald, some dissensions in the Presbyterian Church, Camperdown – formerly under the from Isaiah 12: 2 – “Behold, God is my salvation; I will trust, and not be afraid; for pastoral charge of the Rev. F. R. M. Wilson, but now under that of the Rev. W. L. the Lord Jehovah is my strength and my song; He also is become my salvation.” Morton – arising out of recent changes in the form of worship, and in the The second table was addressed by Rev. Mr. Buttrose, after which Mr. McInnes, management. On appeal to the Presbytery of Mortlake a short time ago, that body Free Church missionary, gave a stirring address in Gaelic, on Canticles 4: 16, and decided that the majority must rule, and two of the oldest and most highly esteemed 5: 1. The solemn service was closed by the Rev. Mr. Buttrose preaching an members of the Session, with their families, and some other members. of the excellent discourse from Canticles 2: 16 – “My beloved is mine, and I am His; He church, withdrew and sought the council and assistance of the Rev. Mr. Paul and feedeth among the lilies.” The service commenced at 11.20 am., and was concluded his brethren. In the morning there were upwards of forty persons present – men and at 6.30 p.m. During these seven hours there was no interval between the services, women, for the most part, of long standing in the church – and the Rev. Mr Paul, and although some were forced to leave after the Gaelic service, yet a large number after conducting the devotional services in the usual simple old Presbyterian form, remained patiently till the close. took for his text Exodus, chapter 3, verse 3 – And Moses said, I will now turn PRESBYTERIAN CHURCH OF CAMPERDOWN. 319 OF CAMPERDOWN aside, and see this great sight, why the bush is not burnt” – from which he preach- can say that Jesus is the Lord, but by the Holy Ghost.” How different this from the ed an appropriate and deeply interesting sermon. These words were to be taken, the preaching in which the Spirit is seldom or never mentioned, directly or indirectly! At preacher said, as an emblem of the world of mankind, of God's church chosen out the close of each of the sermons, Mr. Paul made these two announcements: first, that of the world, and of individual members of that church. All were in the condition he should be happy to meet with any on the following evening, who were desirous of the bush in the plain of Midian, which burned with fire, and was not consumed. of forming a corresponding committee with the Court of the Free Presbyterian Yet none could see this great sight, much less understand how it was, until brought Church; and secondly, that he should deliver a lecture on Tuesday, this evening, on to an acknowledgment of the truth as it is in Jesus, by the operation of his Spirit. If the office of praise in public worship. The collections at the close of the services, we enquired how it was, that the church, emblematised by the burning bush, was morning and evening, were good, and the friends of the movement are, we are given not consumed, we should find it traceable to these three distinct sources – 1st. To to understand, quite satisfied with this their first attempt at organisation. At the the eternal purpose of the father. 2nd. To the mediatorial work of the Son. And 3rd. evening service, the attendance was hardly so large as at that in the morning, owing To the indwelling of the Spirit. Such were a few of the points in the Rev. Mr. Paul's to the darkness of the night, the unfavourable state of the weather and the distance morning discourse, and they were well applied. In the evening, the preacher took some had to come: – Camperdown Chronicle. for his text Luke, chapter 10, verses 23-24 – “Blessed are the eyes which see the things which ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them, and to hear these things which ye hear, and have not heard them.” What the things were which the Apostles saw and heard, which neither prophets nor kings saw or heard, were the incarnation of Christ, His spotless holy life, His ministry of compassion and love, and His stupendous miracles, exhibited so clearly in His power over unclean spirits. On each of these points, the preacher enlarged with much effect in the way of illustration. Wherein the blessedness of thus seeing and hearing consisted, both in the Apostles' case and in ours, was in that special illumination of the Holy Spirit, whereby power was given to see what could not be seen by the natural eye, and to hear what could not be heard by the natural ear; and there was a twofold superiority ══════════════ in this privilege, both as regarded the one and the other. For the Apostles not only saw and heard what prophets and kings neither saw nor heard, but what many of their contemporaries of' the Jewish people neither saw nor heard. Again, those of the Lord's people, living under the present dispensation, not only saw and heard what neither apostles, prophets nor kings saw nor heard, but what hundreds and thousands around them neither see nor hear, for want of the enlightening influences of the Spirit. When Jesus uttered these words, he turned to his disciples, and spoke privately to them, and so he does now by the still small voice of his word and spirit, to those unto whom the blessedness of spiritual sight and hearing is given. One noteworthy feature in Mr. Paul's preaching is the way in which he magnifies and honours the offices and work of the Spirit, of which so little is heard in ordinary preaching now-a-days. This he did, both in his morning and evening sermon, as ––––––––––––––––––––––––––––– will be seen by the foregoing brief outline of their contents. He is continually R. Kyffin Thomas, Printer, Adelaide. reminding his hearers that “No man 320 PRESBYTERIAN CHURCH ALLEGED ERASTIANISM OF OUR CONFESSION.

ority, and it is his duty to take order that unity and peace be preserved in the Church,” &c. But is there no order which he can take for having these done by the persons and in the way by and in which they ought to be done, without taking the THE FREE PRESBYTERIAN. doing of them into his hand, and thus assuming what does not belong to him? The confession asserts that there is, and proceeds to say: “For the better affecting ════════════════════════════════════════════════════ whereof he hath power to call synods.” And is there any good reason for absolutely VOL. 2. No. 23.] OCTOBER 1, 1880. [PRICE 6D. denying him this power? When “the unity and peace of the church” are broken and ════════════════════════════════════════════════════ endangered in any country, “the truth of God” is depraved, “blasph- emies and heresies” of almost every kind are spreading, “corruptions and abuses in worship” The Alleged Erastianism of our Confession. are abounding, and when, the Church being disorganised, there is no general authority of an ecclesiastical kind to use means for remedying these evils, may not ––––––––––– the civil government of that country warrantably call a synod for that purpose? Another objection brought against the Confession is, that it subjects matters When the state of the nation, as well as of the church, may be convulsed, and its purely religious and ecclesiastical to the cognisance of the civil magistrate, and convulsions may be in a great degree owing to religious disorders, is it not a high allows him an Erastian power in and over the Church. This, if true, would be very duty incumbent on him to take such a step, provided he finds it practicable and strange, considering that the Assembly who compiled it were engaged in a dispute advisable? Was not this the state of matters in England when the Westminster against this very claim with the Parliament under whose protection they sat, and that Assembly met? Was not the state of matters similar in many respects at the owing to their steady refusal to concede that power to the State (in which they were Revolution in Scotland? And may not a crisis or the same kind yet recur? Was there supported by the whole body of Presbyterians) the erection of Presbyteries and any rational ground to think, at the period of the Westminster Ass- embly, that such Synods in England was suspended. Independently of this important fact, the a synod would have met, or, supposing it somehow to have been collected, that it declarations of the confession itself are more than sufficient to repel the imputation. could have continued together until it had finished its business, if it had not been It declares “that there is no other head of the Church but the Lord Jesus Christ,” (chap. convoked, maintained, and protected, by the Parliament of England? Do many of 25 sec. 6.), and that He, as King and Head of His Church, hath therein appointed a those who deny the power in question reflect, that they owe those books which they government in the hand of church officers, distinct from the civil government. To still, in one degree or another, own as the subordinate standards of their these officers the keys of the kingdom are committed (chap. 30, sec. 1, 2) Yea, the ecclesiastical communion, to a synod which was thus convoked? Do they reflect, very passage appealed to in support of the objection begins with the following that by means of them the interests of religion have been promoted to an pointed declaration: The civil magistrate may not assume to himself the keys of the incalculable degree, “unity and peace preserved in the church,” &c; from the period kingdom of heaven.” (chap. 23, sec. 3.) “The keys of the kingdom of heaven” include of their compilation down to the present day, in Scotland, in England, in Ireland, all the power exercised in the Church, under Christ its sole King; not only all that and in America? Or, recollecting these things, are they prepared to take the pen and which is ordinarily exercised in the government of particular congregations and in insert their absolute veto – “The civil magistrate – for the better effecting thereof censuring offenders (chap. 30), but also the power “ministerially to determine hath NOT power to call synods?” At the same time it may be observed here, that it controversies of faith, and cases of conscience, to set down rules and directions for is not asserted that the magistrate may exercise this power on all occasions and in the better ordering of the public worship of God, and government of his Church, to all circumstances, or whenever there are any evils of a religious kind to correct. It receive complaints in cases of maladministration, and authoritative- ly to determine is sufficient that there may be times and circumstances in which he may the same,” (chap. 31, sec 3.) The Confession teaches that magistrates cannot warrantably exert this power. It is true that the Confession, in another place, (chap. warrantably assume to themselves the power of doing these things, and what it adds 31, sec. 2) is not sufficiently full and explicit in declaring the intrinsic right of the must be understood in a consistency with this declaration. It is true, that it allots to Church to convoke synods. But this defect was supplied by the Act of the General the magistrate a care of religion, and asserts that “he hath auth- 322 THE Assembly of the Church of Scotland receiving THE ALLEGED ERASTIANISM OF OUR CONFESSION. 323 CHURCH. and approving of the Confession; and in the Formula used in the Secession from deliberations of the ecclesiastical assembly, to prescribe and dictate to them what the beginning an approbation of the Confession is required, “as received” by that their decisions shall be, or that, when they have deliberated and decided, he may Act of Assembly. After stating that the magistrate has power to call synods, it is receive appeals from their decisions, or may bring the whole before his tribunal, added, “to be present at them, and to provide that whatsoever is transacted in them and review, alter, and reverse their sentences, I have only to say that the words of be according to the mind of God.” Not to insist here, that these words ought, in fair the Confession give not the slightest countenance to such claims, which are utterly construction, to be understood of such Synods as have been convoked by the inconsistent with the common principles of Presbyterians, and in particular with magistrate, what reasonable objection can be made to his being present? May he the well known and avowed principles and contendings of the Church of Scotland. not claim a right to be present at any public meeting within his dominions? May he Dr. McCrie's Works, vol. iv. pp. 198-200. not be present in a synod to witness their proceedings, to preserve their external ══════════════ peace, to redress their grievances, or (why not?) to receive their advice or admonitions? But, if it be supposed that his presence is necessary to give validity DIVISIONS IN THE CHURCH. to their proceedings, and that he sits as preses of their meeting, or as director of ––––––––– their deliberations and votes, I shall only say that the words of the Confession give “For the divisions of Reuben there were great thoughts of heart. For the not the slightest countenance to such claims, which are utterly inconsistent with the divisions of Reuben there were great searchings of heart.” – Judges 5: 15, 16. common principles of Presbyterians, and in particular with the well known and avowed principles of the Church of Scotland. A similar answer may be given to the Neutrality in contests between man and man is the safest policy in the world, objection against the last clause of the paragraph. May not any Christian, whatever because such differences are reconcilable. But neutrality in the contest between his station be, “provide that whatsoever is transacted,” even in synods, “be God and His enemies is the most perilous place one can occupy, for the difference according to the mind of God?” If the legislature or government of a nation have a is irreconcilable; and therefore, he that is not for God is against Him. special care about religion, or if there is any particular duty at all which they have to A neutral is one who hangs between heaven and earth, unable to decide discharge respecting it, and particularly if they have power in any case to call synods; whether to look up to God and say, “Surely Thou art mine,” or to look down to must it not in a special manner be incumbent on them to see to this? Nor does this the world and say, “Surely I am thine.” He incurs the dangerous risk of being imply that they are in possession of any ecclesiastical powers, or that they pass a refused by all – by God, who loathes halting between two opinions – by good public judgment on true and false religion. Their private judgment is sufficient to angels, who loathe halving heaven and earth – by good men, who loathe regulate them in their public managements in this as well as on many other subjects, indifference to sin and holiness – and by bad men, who loathe treason whether it about which they exercise their authority, without sustaining themselves as the proper be to Christ or Satan. judges of them, as in the case of many arts, sciences, &c., which they patronise and In a great engagement between the Israelites and the Canaanites, the tribe encourage. Must not Christian rulers, judges, magistrates provide that “whatsoever of Reuben stood neuter. Other tribes, besides Reuben, situate more remote from is transacted” by themselves, “be according to the mind of God!” Is it not highly fit the scene of action, were found more ready to follow their own particular interests that they should be satisfied, and that they should by every proper means provide that than to seek the national welfare. But it was expected that the tribe of Reuben, the determinations of synods be according to the mind of God, if they are afterwards lying so near, would be among the foremost to come to the help of the Lord to legalise them, or if they are to use their authority for removing all external against the mighty, and to side with their mother's children when they most obstructions out of the way of their being carried into effect; both of which they may needed their friendship and assistance. What caused a tribe so near to the field of do without imposing them on the consciences of their subjects? And, in fine, are battle to basely decline active service with their brethren, and to incur the there not various ways in which they may provide as here stated, without assuming indelible disgrace of staying at home and preferring their private employments to a power foreign to their office, or intruding on the proper business of synods or the public good? It was their divisions. Either some unhappy contests in the tribe ecclesiastical courts? But, if it be supposed that the magistrate, as the proper judge itself hindered them from uniting together and with their brethren for the common in such matters, is to control the 324 DIVISIONS IN THE good, or some keen differences of opinion between them and the rest DIVISIONS IN THE CHURCH. 325 THE CHURCH. of the tribes as to the lawfulness and expediency of the war, made them decline have a divided church. Divisions are inveterate evils. Time, though it smooths to take part in it and blame those who had provoked it. The result, however, was down the original asperities, generally adds to the original grounds of division: for that the divisions of Reuben, whatever they were which thus caused that tribe to the adoption of one sinful error or practice leads to a second and a third, removing stand neuter, occasioned great thoughts and great searchings of heart amongst the parties to a greater distance from each other. Distance of locality keeps the those of the Lord's people from the other tribes who had been stirred up to fight separated in ignorance of each other's true sentiments and real characters, and the Lord's battle. thereby fosters misapprehensions and groundless prejudices. Neighbourhood I. The evils of divisions in the church. Divisions are permitted evils. In the produces ceaseless irritation between them, engendering a spirit of proselytism and Apostolic Church they were found amongst those who belonged to the same mutual reprisals and endeavours to flourish by the decay of the other. Relationship communion. One said, I am of Paul; another, I of Apollos; another, I of Cephas; makes the variance more deadly and the strife more acrimonious, for a brother another, I of Christ. In after times they prevailed and grew to such an extent as to offended is harder to be won than a strong city, and their contentions are like the lead to open rupture and the formation of separate and opposing commun- ions. bars of a castle. Self-love combining and identifying injury to the person with injury Altar was raised against altar. Army was marshalled against army. Banner was to the truth, causes a sense of injury received to rankle in the breast of the one, and displayed against banner. The primitive church divided into Greek and Latin; the a consciousness of injury inflicted to harbour in the breast of the other, keeping Reformation church into Lutheran and Calvinist; the Evangelical church into them hopelessly apart, however fair and promising may be the negotiations for Episcopalian, Presbyterian, Congregational, and a host of other companies. Was peace. And party spirit, substituting the name of its founder or leader for the name the hand of God in this? Yes, it could not have happened without the permission of Jesus Christ that alone shall endure for ever, seeks to perpetuate the division of the Lord of the vineyard. In His anger He divided them. When those who were from motives of denominational attachment and credit, thereby giving point and joined together by so many sacred bonds became vain of their numbers and emphasis to the exclamation of the Apostle, “All seek their own, not the things of strength, and converted a holy alliance into a sinful combination, He allowed the Jesus Christ!” Divisions ought to be lamented evils. “For the divisions of Reuben demon of discord to enter among them, which has burned from age to age with there were great thoughts of heart. For the divisions of Reuben there were great increasing fury, till it is with the church as when “Manasseh devoured Ephraim; searchings of heart.” And if it was so when one tribe in Israel was divided from the and Ephraim, Manasseh; and they together, Judah.” Divisions are pernicious rest, how much more so for the countless dissensions of the Christian evils. They are pernicious to the church's enterprise. “Divide and rule” is the commonwealth! True, divisions have prevailed in every age. True, the church in maxim of worldly policy, and the secret of the world's success against the church. her virgin purity was not free from them. True, in the inscrutable ways of What can a divided army do? Let Sedan and Metz answer. A river is a natural Providence they have been necessary. True, they have been and will be overruled fortification to a city; divide it, and it becomes the means of the city's fall. Babel for good. But all this does not prove that they are not evils in themselves, and may was built through union; it was left unfinished through division. A divided church not be productive of evils. Is it not an evil that the infidel and idolater should have will always be famous for talking about this and that enterprise, and doing neither. matter of triumph? Is it not an evil that the weak and doubting Christian should Divisions are pernicious to the church's increase. For they hinder many joining have cause of stumbling and offence? Is it not an evil that the influence of the the church. They hinder the Jew. When he looks at our divisions he sneeringly Gospel of Jesus Christ should be marred at home, and the propagation of it be asks, “Must I be a Christian? What Christian am I to be? Which of the sects is the obstructed abroad? But all these evils are occasioned by the divisions of the Church. Church?” He says that Jesus of Nazareth cannot be Messiah, for Isaiah prophesied Then these divisions ought to be made the subject of much thought of heart. One that in the days of Messiah the wolf should dwell with the lamb, and the leopard thought of heart must be, that there is a oneness of spirit amongst the enemies of lie down with the kid, and the calf and the young lion and the fatling together, Christ. While Christ's kingdom is divided, the Devil's kingdom is united. Another and a little child should lead them; and he steels himself in his unbelief through thought of heart must be, that these divisions exist between those who stand in a our divisions. They are pernicious too to the Church's Head. It is a dishonour to a near relationship. God is the Father and all are brethren. Said Moses to two parent to have a divided family. It is a dishonour to a general to have a divided Israelites as they strove, “Sirs, ye are brethren, why do ye wrong one to another.” army. And it is a dishonour to Christ to 326 DIVISIONS IN DIVISIONS IN THE CHURCH. 327 DIVISIONS IN THE CHURCH. II. The causes of divisions in the Church. These divisions, though permitted dren of peace. Men of restless and divisive spirit cannot have that sweet evidence by God, must be traced to a sinful source. “From whence come wars and fightings of their interest in the God of peace, and the Prince of peace, and the Spirit of peace, among you? Come they not hence, even of your lusts that war in your members?” as those that follow after the things that make for peace. In all divisions the It is impossible to enumerate all the lusts which become operative causes, but I difficulty is to “seek peace and ensue it 'without' erring from the truth;” and none shall particularly specify two. can be so fit for this as the “peaceable and faithful in Israel 'who have received' the The tyranny of Church rulers has been a fruitful source of divisions in the wisdom that is first pure, then peaceable, gentle and easy to be entreated.” It is no Church. The lust of dominion in churchmen is one which it has been the policy of disparagement to be the first to seek peace. Abraham was an older and a better man Satan as well as of civil rulers to gratify, and the steps by which they have done so than Lot, and yet he was the first to say to him, “Let there be no strife, 1 pray you, are detailed to us in the Temptation. The first snare offered is a scheme to live between me and thee, and between my herdmen and thy herdmen, for we be genteely, “Command these stones to be made bread.” The second is preferment, brethren.” It is recorded of two heathens that were at enmity, that one went to the “He set Him on a pinnacle of the temple.” The third is possession of riches and other and said, “Shall we never be reconciled till we become a table talk to all the honours in their elevated stations, “All these things will I give Thee if thou wilt fall country.” The other answered, that he would most gladly be at peace with him. down and worship me.” Thus enticed by the lust of dominion, Church rulers have “Remember then,” said the first, “that though I was the elder and the better man, forgotten the true limits of Church power, acted as lords over God's heritage, yet I sought first unto thee.” “Thou art indeed,” exclaimed the other, “a far better trampled on the rights of conscience, stripped the Christian people of their liberties, man than me, for I began the quarrel, but thou the reconcilement.” Another remedy intruded hireling pastors upon them, and, like the false shepherds of ancient Israel, is a loving spirit. When your hearts rise against each other, and you are ready to have scattered the flock by ruling over it “with force and with cruelty,” and driven bite and devour one another, charge home upon your hearts this commandment of them to seek the pasture of their souls in separate communions. In these tyrants the the Lord Jesus – a commandment which like that of the Medes and Persians, cannot proverb is fulfilled, Religion brings forth riches, and the daughter devours the be changed – “A new commandment I give unto you, that ye love one another, as mother. I have loved you, that ye love one another.” And the love of religion will prove The ambition of Church members has been another fruitful source of firmer even than that of nature, as was seen in primitive times when heathen fathers divisions in the Church. It is a lamentable fact that, oftentimes, no sooner is a church and mothers forsook their children, while Christians, otherwise stran-gers stuck to gathered than there springs up in it some vain and proud and petulant and ambitious one another. This loving spirit, in a time of division, will make you look on each Diotrephes, who loveth to have the pre-eminence, prating against the doctrine and others graces more than on each others weaknesses and infirmities. Why, the loving government of the church, discouraging some, rejecting others, assuming a right to God Himself looked more at David's and Asaph's uprightness than at their direct all, and becoming the patron of the living, the bible of the minister, and, at last, sinfulness, and had more eyes for Job's patience than for Job's passion; while the the wolf of the flock, and the ruin of the Church. Gross ignorance, violent temper, want of this loving spirit made the Corinthian Church more keenly look on the loose morals, ill manners, Sabbath grimace, and ten years success in business will incestuous person's sin than on his sorrow, till he was almost swallowed up with make a Diotrephes, who, in the love of pre-eminence, will instigate others to the overmuch of it. Make it the top of your glory to be like God, who puts his finger adoption of factious and divisive courses repugnant to the spirit of Christianity and over His people's scars and says, “Remember the patience of Job,” while he does prejudicial to the ecclesiastical peace. Nothing degrades a minister more, than a mean not utter one word about Job's impatience. And a last remedy is a candid mind. A submission to such a contemptible savage. But oftentimes the minister fails to candid mind is one open to conviction, swift to hear but slow to speak, willing to preserve his own personal freedom by a just inattention to the other's pratings, and is give and receive explanations, disposed to pay all becoming deference not only to compelled by his love of liberty to give up his charge and depart with others of his the reasons, but also to the scruples and difficulties of breth- ren, and willing to flock, as many of the best of men have been driven to do. relieve them as far as is consistent with public duty. It puts the case of the brethren Ill. The remedies of divisions in the Church. One remedy is a peaceable before itself as a Roman Emperor put the case of two litigants. The defender in the disposition. God the Father is the God of peace, Christ the Son is the Prince of peace, suit denying the charge, the accuser exclaimed “If it be sufficient to deny what is the Holy Ghost is the Spirit of peace, and all Christians ought to be the chil- 328 laid to one's charge, who shall be found guilty?” The BURIAL SERVICE. 329 SERVICE. Emperor quietly responded, “And, if it be sufficient to be accused, who can be live entirely to the flesh. The body and its concerns received sole attention while innocent?” Unaffected candour will go a long way to prevent divisions in the Church. being the soul's tenement, and now when lifeless it must be religiously laid in the J. B. tomb, or surviving relatives will not be so easily consoled. Many at such a time ══════════════ offer sympathy and comfort in a way that is false. Without any scriptural evidence BURIAL SERVICE. of it, the deceased is said to be “better off;” yea, often when the evidences have ––––––––––– been of an entirely hopeless kind. It is far better to say nothing than speak without So great in importance is burial service considered by people generally that fair reasons for the truth of what we speak. When Aaron's sons died by the judgment it appears to them a necessary duty to the departed, at least the omission of it is of God for their sin of offering strange fire before the Lord, Aaron did not seek regarded as an omission of a duty to the deceased. This is not the feeling only of false comfort, but “held his peace.” But a burial service, such as the Episcopalian, many professing Christians, but also of the great mass of those who habitually has undoubtedly the tendency to create or promote false comfort to survivors, and neglect the ordinances of religion. However careless and ungodly their life has also to encourage, even though indirectly, carelessness in them. Many have logic been, as soon as a relation dies they must have, if possible, some minister to conduct with them when they say, “If so-and-so can be buried in 'sure and certain hope of a religious service, or failing that, they call on some one to read a form of service, resurrection to eternal life,' while an infant merely because unbaptized must be without which they would feel less comfortable in their minds. Sometimes too, buried without such words, it is but little to be a Christian, and they must be only when a minister of the Gospel desiring the spiritual benefit of the living, and being the foulest and most loathsome who will be lost.” And it may also be asked, “Is it certain that the deceased's state is unalterable, and that a religious service of any right to put unbaptized infants, suicides, &c., in the same list, while many godless, kind for the sake of the departed is the essence of Ritualism, Romanism, and though baptized, persons are laid in their graves in 'sure and certain hope,' &c.?” heathenism, refuses to read a service in which he would be required to say that the Truly the danger is that the living who catch at straws to save them from fears of a body was committed to the grave in “sure and certain hope of resurrection to eternal penitent and godly sort have here something to dissipate any dread of future life,” while in so many cases there are no evidences to admit of that being truthfully punishment. said, or refuses to go to a funeral on the Lord's day when it cannot be shown to be The old Presbyterian mode of burying has been compared to the burial of a something like a necessary thing, is spoken of as being uncharitable, &c. If there dog, because although a solemn improvement service to the living has been held were the slightest probability of any good being done to the departed it would be before the body was removed, no religious ceremony was conducted at the grave, or another matter; but “as the tree falleth so shall it lie.” If the deceased passed away in some way over or for the body. But Solomon says in reference to death, “Man hath impenitent and unbelieving, prayer for him then can have no effect; if truly a no pre-eminence above a beast.” Again, is not this mode of burial so free from Christian, he is beyond the need of it. The Saviour taught his disciples to set a encouragement to wrong ideas, more solemn and respectful than our modern funerals priceless value on the immortal soul; but how different did He speak of the mortal as a rule? After a solemn reminding of the people of their duty, they are more likely body? “Fear not them who kill the body, and after that have no more that they can to be prepared for the solemn lessons of the tomb than to listen to a service for the do; but I will forewarn you whom ye shall fear. Fear Him, who after He hath killed dead. It is also far more respectful to wait round in contemplation till the grave be hath power to cast into hell. Yea, I say unto you, fear Him.” The immortality of the filled up than to hurry away after a service, leaving the gravedigger alone and a few soul is not to be compared with the mortality of the body. The latter when soulless who may choose to linger there, and drive at a good pace as if the mourning were becomes so corrupt that, however dear the very dust of those who were the objects over and they were glad of it. But lastly, though not least, we have no sanction in the of fondest love, we do not like to retain the body long lest putrefaction should give Old or New Testament for what is meant usually by the term “Christian burial.” signs of its work. And we can see the meaning of Abraham's appeal to the sons of Though God gave such a particular description of the ritual for the Jewish temple, no Heth for a speedy transfer of ground for a burying place – “That I may bury my burial service was provided for. Nor have we any evidence of its practice in dead out of my sight.” Yet how many who utterly neglect the great matter of the patriarchal, prophetical, or apostolic times. For many things not in harmony with soul's salvation are strangely anxious for the burying of the body with prayer, &c.? New Testament teaching, except in a typical sense, appeals are made to the Old It is in a sense consistent, for they 330 BURIAL Testament, but no appeal to Scripture for authority in the matter of burial HESTER AND IDA. 331 332 HESTER AND IDA. service can be made. Were those then of whom the Apostle Paul writes in Heb. 11, sometimes on a sheep station by the arrival or non-arrival of the post-bag; ours at as the excellent of the earth, “buried like a dog?” Our Saviour also? and so many that time was weekly, and very fortunate we thought ourselves. I sat in my parlor in the days of pure Christianity since? There is just as much reason to say so as to at Gorkong wishing my husband would return with the mail. He had gone for it apply the simile to the burials that are in strict accordance with the Directory of our himself, as all the men were away “mustering.” It was cold that evening so we had Church. a fire, and my three children were gathered round it. Florence, the eldest, was seated The only object of the service we have at funerals is then to benefit the on the fender-stool, she was impersonating somebody of importance, her head was living. Such seasons are solemnizing, and it is well to take every opportunity to thrown back, and her body posed with a view to great dignity. Her two brothers, impress on the minds of men their duty. A number often congregate then who never aged eight and six, were approaching her with slouching gait, as if they dragged go to a church, and a minister of Christ who desires to be “instant in season and out their feet after them in the character of travellers come to ask for a night's lodging. of season” will not fail to take advantage of this to declare the “one thing needful,” Howard carried a hassock on his shoulders, and Willie a cushion to represent their at the same time doing what he can to save the people from erroneous views which “swags.” As they approached Florence they touched their hats which were feed unrighteousness. represented by their pocket handkerchiefs knotted on their heads. “Good evening, To show that the offensive comparison of burials according to the spirit of mum,” said Howard, “Could we see the master?” “He is not at home,” said our Directory with the “burial of a dog” is uncalled for, let the Directory speak for Florence, with a very good imitation of my own voice and manner. “Boss ain't itself. “When any person departeth this life let the dead body, upon the day of burial, home,” said Howard, turning to Willie with a tone and manner that horrified my be decently attended from the house to the place appointed for public burial, and maternal ears. “We've come thirty miles this blessed day, mum, 'xpect you'll let us there immediately interred without any ceremony. stop,” Howard went on. “You may go to the hut then,” said Florence, and you must And because the custom of kneeling down, and praying by or towards the chop wood in the morning before you go away, its very expensive feeding dead corpse, and other such usages, in the place where it lies before it be carried to travellers. The grave dignity of this last speech was inimitable, and contrasted burial are superstitious; and for that praying, reading, and singing, both in going to strangely with that of Howard's “Thank you, mum,” spoken in a deep guttural, and and at the grave, have been grossly abused, are no way beneficial to the dead, and as they moved slowly off he nudged Willie, and asked him “how he felt about have proved many ways hurtful to the living; therefore let all such things he laid chopping wood, eh?” It was impossible to help smiling at them, and yet I felt angry aside. the more so that the children could not be blamed that their manners at least had Howbeit, we judge it very convenient that the Christian friends who been neglected, and I bethought me seriously of their education which I said accompany the dead body to the place appointed for public burial, do apply inwardly must now begin in earnest. My thoughts were, however, interrupted by themselves to meditations and conferences suitable to the occasion; and that the the arrival of Mr. Weston with the mailbag, and we were soon deep in our letters. minister, as upon other occasions, so at this time, if he be present, may put them in “Mary here's one for you, and I've opened it,” said my husband, “its from Edward remembrance of their duty. Blackwood, of course its something about Madam Emmeline.” I began to read it That this shall not extend to deny any civil respects or deferences at the burial, with avidity. suitable to the rank and condition of the party deceased while he was living.” “Dear Mrs. Weston – The mail leaves in a few minutes, and I have written J. S. in great haste to ask you if you will offer Miss Manners a situation as governess ══════════════ with you. Will give particulars later. Reply at once. Ever yours – EDWARD HESTER AND IDA. BLACKWOOD.” –––––––––– “Yes, with all my heart,” I exclaimed, and handed the letter to my husband. BY M. L. L. . CHAPTER IX. “From what you have told me he seemed highly to appreciate Miss Manners,” said MRS. WESTON'S IMPRESSIONS. he with the letter in his hand, “and when I asked him how the plan suited of having a After Hester's diary, and Ida's letter, I am again about to append my own governess, he said “admirably,” and now it seems he wants to get rid of her. Edward observations of things at this time and stage. Expectation is very much exercised is half a dreamer, these studious men always are. I suppose he finds that she is HESTER AND IDA. 333 334 HESTER AND IDA. not what I took her for – it can't be that though or he wouldn't ask you to take her. might have been, and that consequently she was leaving us for a strange home. I don't understand it, I must confess.” I smiled to myself as I thought that I Since she has been with us I have taken a stronger interest in her than I have ever understood it pretty well. He read his own letters and sat with knitted brows, done in any one since the death of Cecile. I tell you this as Cecile's earliest friend looking into the fire with Willie upon the knee. Presently he said, what made you as well as the. friend of her children. You will probably guess the sequel, or what say “With all my heart, Mary?” “Because I should like to have her very much.” would be the sequel if my own wishes were all that I had to consider. The well- “Well, you know you can, my dear, if you wish.” I did indeed know that well. What being of my children is of course a matter which this might influence greatly. wish had I ever expressed that he had not striven to gratify! Now alas! but a most Cecile, as you know, with a strong will and acute perceptions but truly lovable cherished memory. nature if once won, and Alice with a nature so pliant that no hand but that of love “But oh for the touch of a vanished hand, and devotion to all that is best in humanity should have the power to mould it. I And the sound of a voice that is still.” think I hear you exclaim “You think this and yet subject her to Emmeline's However, instead of dwelling with gladness upon the past, I must recount influence! Yes, it is so, and that is a painful difficulty. You have been a friend to what passed then, before my days of widowhood had arrived when they were as Emmeline and you see her faults – I also see them. I find Cecile estranged from me, yet some years distant. Later in the evening my dear husband looking up with an Miss Manners made unhappy through her influence, and I think I understand her expression that spoke of discovery said – “Mary, I wonder if Edward would marry motives. Her conduct is altogether disloyal. She has no home – she has no friend, again?” “Yes, if he can.” “If he can? Who's to hinder him?” “Emmeline would have and I cannot bid her quit my home – I could not offer her solitude to dwell in when no home if he married.” “Well, let her go, at best she's only an interloper.” My my own brother has brought her to this destitution and dependence. I may here tell husband had a rooted dislike to Mrs. Richard Blackwood that no arguments of mine you and Charlie that his last visit to Adelaide and departure there from is not the in her favour could ever change. “You could not send your brother's wife into the last that I have heard of him. Three days since I had a letter from that friend in world homeless,” said I, “No, provide for her of course.” “I suppose then by taking Sydney, of whom you know, telling me positively that he had actually joined a Miss Manners we shall in point of fact be doing him a good turn too, so let us do it gang of Bushrangers. Surely his degradation and ours through him has now by all means. It is years since poor Cecile died, and if he wishes to find another reached its climax. Of course, Emmeline does not know of this. congenial companion – and I'm sure he needs one after enduring the society of With regard to Miss Manners' feelings towards myself, I have no settled Madame Emmeline for so long – I should be the last to blame him.” Cecile Douglas opinion beyond that she does not dislike me, and perhaps that is all I can expect, and I had been schoolfellows, and curiously enough my husband and Edward i.e. 'liking,' being such an old fogy in comparison with herself, but I must admit that Blackwood had also in the earlier part of their lives been schoolfell-ows also, and I would not rest satisfied with that, and with the usual egotism of mankind I would the friendship between them had been unremitting and altogether pleasant and strive to win more, if these other difficulties were smoothed away. profitable to both ever since. Cecile was a simple minded gentle creature, much Yours ever, E. B.” attached to her husband; but she could not appreciate his mental superiority, and “As usual,” said I, “Everybody else considered, and himself left out; here, the subjects that interested him were a weariness to her. We often had said (my Charlie.” husband and I) that had she lived they would probably have led an unequal life; it Now, for Miss Manners' letter – would have been one of perpetual self-sacrifice to one of his generous nature, while “Dearest Mrs. Weston – Your truly welcome letter came to me as a reprieve if in spite of adverse circumstances Hester Manners became his wife, he would from banishment, I had almost concluded to accept an engagement at Wentworth on have at once an intelligent friend as well as a loving wife. The next mail brought the Darling, but my heart was heavy at the prospect, I am already so far separated me the following letter: – from Ida that the thought of being at a still greater distance was keenly painful to me. “Dear Mrs. Weston – You were no doubt surprised at receiving my note last I accept with joy your kind offer. I hope that I shall please you. You perhaps know week. Many thanks for your prompt reply. I know that Miss Manners also received that I have not pleased Mrs. Blackwood, I am so sorry, I was so happy here that it is one from you. You will wonder that she is leaving us – you know that we a trouble to me to leave, but to come to you is indeed a comfort.” appreciated her good qualities in every respect, but a few minutes previous to my This is all that I need transcribe. writing to you I became aware that all had not been made so pleasant for her as it HESTER AND ID A. the children, including Cecil, chatting pleasantly together. 336 335 HESTER AND IDA. CHAPTER X. Did you notice any particular marriage in the paper this morning, Miss Manners, “HER WELLWISHER.” Mrs. Blackwood asked as we sat down. “I have not seen today's paper,” she We had pursued the “even tenor of our way” together (since Miss Manners replied. “It was the marriage of a Mr. Somers with a Miss Fielding. I think I have had been added to our circle) for about six months, much to the satisfaction of all heard you speak of them.” “Yes certainly, and which is it; I never could concerned, when one day as we sat on one of the many shady seats in the Botanic understand which Kate preferred?” “It is Newton.” “I am so pleased to hear it, I Garden with our books, into which we sometimes dipped when our attention was expected Ida's letter today and have been disappointed, but I suppose her time has not diverted to some other object; Florence directed our attention to a group of three been taken up by this great event instead.” “That is of course.” “Hester my dear, who were approaching. As they came nearer we found that they were Mrs. we must bend our steps homeward” said I soon after this. “We must also go” said Blackwood and her two nieces. She and Miss Manners had never met since the Mrs. Blackwood, so we all left together. A little before we separated she said with latter had left Mr. Blackwood's roof, and I anticipated a little restraint on the part a reproachful tone. “It is a month since you came to see me. Am I outside the pale of each. However, Mrs. Blackwood was equal to the occasion and expressed herself of your charity?” said I, “You are not an object of charity.” “my conscience “charmed” to meet Miss Manners, and really she must congratulate her upon her smiting me a little in spite of myself, for did I not know of her many hard and improved appearance, which was no doubt due to the motherly care of Mrs. severe trials. This little sharp woman with the bitter tongue might once have had Weston. Hester smiled graciously, and extended her hand to her like the forgiving more generous emotions kinder thoughts, of those around her. Alas! for her soul that she is, and then began to talk with her little favourite, Alice; Cecile had embittered life and her hopeless views of all things in Heaven and earth! “I will already strolled off with Florence, and Mrs. Blackwood by a gesture intimated that behave better for the future” I concluded. “Miss Manners you never visit your old she would like to have a private chat with myself. Her first observation on finding pupils” she continued you might even pay me a visit; why not? Hester flushed herself alone with me was, “La belle Manners' looks, beautiful and satisfied, there slightly. “Thank you” she said with the slightest possible touch of restraint in her is not the anxious expression that she had when with us. I conclude that my manner. The little woman watched her as usual with her intent searching gaze. esteemed brother-in-law visits you frequently?” “Why do you so conclude?” “That means, said she, that you don't thank me at all, and that you have no “Content has taken up its abode in her heart, and he has placed it there.” I could not intention of coming at all, but you are too polite to say so.” “Do you wish me to help smiling, she gave an impatient little jerk. “You smile because you know it is say what I really think, Mrs. Blackwood,” Hester asked, her beautiful blue eyes the case!” she interrogated. “I know nothing about it” I replied. “I only smiled almost flashing with suppressed scorn. “Yes, be honest, like myself.” “Then I because I thought of two lines by a Scotch poet,” only care to visit those who are my well wishers, and I have not counted you “The best laid schemes o' mice and men, amongst the number.” Mrs. Blackwood actually coloured herself at this Gang aft ajee.” imputation, but she laughed off her short lived embarrassment, and then said “I do not know about your Scotch poet, but I know what you mean by that, “You need not exclude me, for I too am your well wisher!” With this she left us you mean that my plans are defeated.” “Believe me when I say that I know nothing, to think what we might of such an assertion, Of course we both disbelieved it, but but if what those lines suggest should prove correct would you not deserve it?” “What why she had made such an assertion was a study for us both. “You know where I deserve is another thing. Do you know that Edward leaves for Sydney tomorrow.” to find the newspaper” said I, as we entered the house, “when you have seen the “No.” “He does then; his brother claims his attention again; it seems he is ill.” notice of Kate's marriage come to me with it;” so we went our different ways. “Dangerously so?” “He has fever of some kind, and thinks that he shall not recover.” Hester was so long before she brought me the paper that I began to think she had “Then I suppose you will go too!” “No thank you.” “You would forgive him on his forgotten it, she waited until I had read the marriage announcement and then dying bed?” “It is not a virtue of mine to forgive my enemies.” “Christ taught that pointed to one in the list of deaths. “Please read that” she said. I read – “At Baden we should forgive as we would be forgiven.” “Ah yes, the Divine philosophy, I much Baden, on the 16th ultimo, John Frabistur Fortescue, Esq., in his 60th year.” “That admire it, but I have no part in it.” Her tone dismissed the subject, and we walked on was my mother's only brother, many years older than herself, and unmarried, he in silence. When we arrived at our shady nook again we found Miss Manners and all was possessed of property which Ida and I have always expected to inherit, not because he loved us, or cared anything for us, but just FREE Lord's Supper had been celebrated at Spalding on February 22, when there 338 PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. 337 FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. because we are “next of kin,” and to a certain extent he believed in the ties of was, as on former occasions, a large gathering of people. The session had agreed kindred, though he would not help us in his lifetime, “Is his property in to its celebration twice a year, in the months of February and September, when Germany?” “No, in England.” “You should have heard of this by letter” “Yes.” the farming population would be least engaged with their industrial pursuits. A “Did he know that you and Ida were in Australia?” “Yes; he sent us a message proposal to obtain a minister from Scotland, who could preach both in English through Aunt Mary since we have been here.” “Would it be likely that he would and Gaelic, had not been entertained, as it was felt that the congregation was have ordered the announcement of his death to be put in the Australian papers.” not in circumstances to take any definite action in the matter at present. Mr. “I was thinking of that, and it is quite possible that he did; he was very peculiar Alexander McLeod, Elder, who formerly held Gaelic services on Lord's Day in many things.” “You will have to go to England I suppose.” “Yes, but strange with the people in a private house, had, at the session's desire, intimated his to say I am not altogether enraptured at the thought, as I once thought I should willingness to continue them in the church. be.” The Moderator reported on Lucindale. The Building Committee had (To be concluded.) called for tenders for the mason-work of a church, one of which had been accepted, and the memorial stone of the new building laid in April last. The ══════════════ walls had been finished, and arrangements were now being made for going on FREE PRESBYTERIAN CHURCH ECCLESIASTICAL RECORD. –––––––––– with the completion of the building, which he hoped would soon be ready for the occupancy of the congregation. THE PRESBYTERY. The Clerk stated that he had arranged to preach at the Strathalbyn The Presbytery met in McCheyne Church, Kingston, on Monday, August Mission Station on his return from Presbytery, as had been done last year by the 2, at 10 a.m., and was constituted with religious exercises. There were present Moderator and himself. Several deaths had occurred in the membership there, – The Rev. John Sinclair, Moderator; Mr. Alexander D. Robertson, Ruling and other removals had also happened so as to cripple the station. Elder; and the Clerk, Rev. J. Benny: A commission from the Session of The Clerk then submitted a detailed statement of account, furnished by Kingston to Mr. Robertson as its representative to Presbytery, duly attested, was the publisher of the Free Presbyterian Magazine, which had now been in given in, read, and sustained. existence for nearly six years The first volume of the periodical had cost in It was agreed to re-elect the Rev. J. Sinclair as Moderator. printing and publishing £106 9s. 9d.; the second, of which two numbers yet Reports were given in by the several ministers that, in accordance with remained to be issued, had been printed and published to date at the cost of £99 the appointment of Presbytery, thanksgiving services for the past harvest were 11s. 8d. The balance against the magazine, assuming outstanding subscriptions held in the churches of the denomination on February 15 last, and that in to be paid, was on Vol. I. £11 10s., and on Vol. 11. £4 7s. 5d. He suggested that McCheyne Church a collection had been made towards the Presbytery Fund. as the periodical had in a great measure already accomplished the design it was The Moderator, as convenor of the Home and Foreign Mission, reported intended to serve in putting on record the history and acts of the denomination, that since last meeting of Presbytery he had received from the Ladies' and establishing its relations to the other Free Churches of Australia – it might Associations the sum of £10 16s. 6d. The Clerk said that the balance to the credit be discontinued at the close of the sixth year. The Presbytery accepted the of the Presbytery Fund was £2 3s. 10d. suggestion, and recommended the Deacons' Courts of the congregations under The Clerk reported that the Yankalilla congregation continued to be their jurisdiction to make special collections to meet the debt incurred. acceptably served by the Rev. John Anderson, and that the attendance on his The Moderator read an official letter from the Moderator of the Synod ministrations was on the increase. The Lord's Supper had been dispensed to it of Eastern Australia. The letter gave an encouraging account of the progress of by himself on April 25, but only an addition of one member had been made to the Synod, and expressed the earnest desire that the interchange of fraternal the Church. In regard to Aldinga, the sealing ordinances continued to be communications might tend to beneficial results, and to strengthen both Synod administered as hitherto at stated seasons. The Clerk further reported that the and Presbytery in their adherence to those distinctive principles which they both held to be of the highest importance. The Presbytery requested the Mod- THE LATE MR. ANDERSON, OF ARCHERFIELD. 339 340 TASMANIA. erator to respond to the communication in suitable terms. TASMANIA. The minutes having been read, the next ordinary meeting of Presbytery The Free Presbytery of Tasmania, met at Hobart Town on Tuesday, the 11th was appointed to be held in John Knox's Church, Morphett Vale. This having May. There were present besides a representative elder, Messrs. Lindsay, of been intimated by the Moderator, the Court adjourned. Closed with prayer. Launceston; Campbell, of Oatlands; and McLaren Webster, of Hobart Town, ══════════════ ministers, Dr. Nicolson, emeritus of Chalmers Church, being present, was also associated. Mr. Webster presided as Moderator. The principal business related to THE LATE MR. ANDERSON, OF ARCHERFIELD. –––––––– measures which had been taken at the previous meeting of Presbytery in January We have to record the departure out of this world of the Senior Elder of last, in order to test the feeling of the several congregations on the subject of the John Knox Church, which took place at Morphett Vale, on July 6. Mr. Peter incorporated union with the Presbytery of the Church of Scotland in Tasmania. This Anderson was born in 1808, in the Parish of Whitekirk, East Lothian, Scotland. project of union has been zealously pursued by Mr. Webster ever since his With his father, sisters, and wife, he came to this Colony in 1839, and settled on induction to the charge of Chalmers Free Church, in Hobart Town, but it is known a farm near Adelaide, which he held of the South Australian Company, and to that Mr. Webster's zeal in this matter runs directly counter to the former teaching which he gave the name of Burnside – a place since well known – where his father and the influence of his revered predecessor in Chalmers Church – the Rev. Dr. and one sister died. In 1848 he removed to Morphett Vale and established himself Nicolson. It would seem that the Presbytery have not been unwilling, so far, to in the fine homestead of Archerfield, where he spent the remainder of his quiet follow Mr. Webster's lead, for at the meeting in January it was resolved, without a and retired but not unhonoured life in the bosom of his family, and in the division, to test the inclinations of the several congregations, and also of their fellowship of his Church. As a Presbyterian he was among the first promoters of respective sessions, by means of meetings held for the purpose. The result of these the movement which eventuated in the organization of the Free Presbyterian meetings was now reported to the Presbytery. cause there, to which he ever after unswervingly adhered and supported with his Mr. LINDSAY opened the business by informing the brethren that he had means and influence. His gravity of deportment, blameless life, strict integrity, held a meeting of the office-bearers of his congregation at Launceston, and honest conversation, and good knowledge of God's Word pointed him out as the collected their views on the question proposed by the Presbytery. He found that most qualified person to serve in the eldership of the infant congregation, to which their opinion was unanimous, but that it was unqualifiedly adverse to the office he was accordingly elected and ordained in 1854. Although a constitutional Presbytery's proposal; so much so that under the circumstances he did not think it timidity withheld him from engaging in public services for which his character expedient to hold any meeting for the purpose of testing the views of the and abilities made him quite equal, his sound judgment and sterling principle gave congregation. This report from Launceston was followed up by a report from weight to his counsels amongst all the brethren who were successively associated Mr. CAMPBELL, who stated that among his office-bearers at Oatlands he with him, and by whom he was regarded with that honest degree of deference had found no strong leaning either in favour of the Presbytery's proposal or in which Presbyterian parity allows. For many years he acted as treasurer of the opposition to it. So far as appeared, the Oatlands Free Church office-bearers were Deacons' Court, in which capacity he displayed methodical business habits, prepared to fall in with any conclusion which might be arrived at by their brethren combined with exact church method. He lived to see all his sons and some of his in Hobart Town. No meeting of the congregation had been held, as it was difficult daughters established in houses of their own with numerous progeny, and the to bring them together on a week day. The elders, however, had gone round to visit congregation he loved so well, maintaining in spite of the exodus of population the members, and found their own feelings were shared by the congregation. and its financial credit. Honoured in the Church and revered in the family he passed that they also would acquiesce in any action which might be taken by others. away, through mere debility consequent of a partial stroke of paralysis, in the Mr. WEBSTER's office-bearers, it would appear, were, like the office- 73rd year of his age, with the quiet peace of God's justified. bearers at Launceston, unanimously opposed to any advances in the direction of union; and some had expressed themselves with considerable warmth in the way of disapproving their pastor's action in promoting the affair. Notwithstanding this attitude of the office-bearers, the Presbytery's instructions were carried out as re- he by no means concurred – (applause) – and must express some surprise that FREE CHURCH (AUGUST) COMMISSION. 341 any- 342 FREE CHURCH (AUGUST) COMMISSION. garded a meeting of the congregation. Some difference of sentiment appeared one in the circumstances should have arrived at such a conclusion as he appeared among the members present when this congregational meeting was held, but the to have done. They had besides, he thought, from twelve different Presbyteries of office-bearers continued firm in their unanimous feeling against the course the Church a call brought before them to interpose to prevent if they could the submitted by the Presbytery, and ultimately they carried the body of the Church sustaining any injury. It had become in the history of that Church very congregation with them in a formal resolution not to entertain the subject at present. painfully evident that the Free Church ran great risk of being extremely distracted, The Presbytery, having heard the several reports, after a somewhat warm disturbed, and vexed by the course which Professor Smith had seen fit to adopt. discussion, in which Messrs. Lindsay and Webster took part, felt themselves shut (Hear, hear.) He (Dr. Wilson) thought at last General Assembly, although not up to take no further steps in the matter for the present; but, owing to the strenuous appearing in the deliverance of the Assembly, that they had, upon the whole, got a efforts of Mr. Webster, a minute was recorded summing up favourably for the happy riddance of the business – (hear, hear) – and that they would be able Union, and leaving the way open for future movements – The Presbyter. henceforth to enjoy something like peace, and be able unitedly to go on prosecuting their great work as a Free Church. It has not been so, and no one could lament that it had not been so more than he did. No sooner had they thought that they had ══════════════ arrived at a peaceful haven than they were out at sea again among the breakers, and FREE CHURCH (AUGUST) COMMISSION. what might be the issue of it God only knew. The motion he had to propose was as ––––––––––– follows: – “That the Commission, having respect to the letter of Professor Smith THE PROFESSOR SMITH CASE. transmitted by the Presbytery of Aberdeen, and to the representations made to them Sir Henry Moncreiff read overtures from fourteen Presbyteries asking by so many Presbyteries as to the writings of Professor Smith to which attention steps to be taken in regard to the recent writings of Professor Smith in the has been called since last General Assembly, and considering the widespread Encyclopaedia Britannica, viz.: – Abertaff, Breadalbane, Caithness, Dingwall, uneasiness and alarm as to the character of these writings, resolve to appoint a Inverness, Linlithgow, Lockerbie, Meigle, Nairn, Orkney, Stornoway, Committee to maturely examine them and the letter of Professor Smith, and Edinburgh, Tongue, and Aberdeen. consider their bearing upon the accepted belief and teaching of the Church; to report Rev. Dr. Wilson said he had a motion to make, and when he had read it, their opinion and advice to an in hunc effectum meeting of Commission, which is thought the Commission would agree in that it contained no violent deliverance hereby appointed to be held on the 27th October next at 11 o'clock forenoon, that or statement of opinion. They had now, as a Commission, arrived at a very grave they may be prepared to take such action in this matter as may appear requisite; and crisis in the history of the Church. With the documents that had been read by Sir the Commission hereby cite Professor Smith to appear for his interest at this in hunc Henry Moncreiff on their table, he thought no one would deny that a sufficient effectum meeting, and instruct the Clerk to see that the citation is served upon him occasion had arisen for the intervention of the Commission of the General Ass- in due form.” An in hunc effectum meeting contemplated the possibility – by no embly – (applause) – under the powers vested in it, to take care that the Church means the certainty – that the Commission might see cause to interpose its authority sustained no injury. The limits of the Commission's power were entirely to prohibit Professor Smith from resuming his teaching in the College at Aberdeen. undefined. It lay at the option and in the discretion of the Commission to If that should be the issue of the committee's inquiry, it was evidently necessary determine whether the occasion had arisen in which they ought to take up a matter that the Commission should meet previous to the commencement of the College and do what they could to prevent any injury being done to the Free Church. session, and that was the reason why the in hunc effectum meeting was proposed at (Applause.) He assumed from two considerations that this occasion had arisen – the end of October. (Applause.) in the first place, from the letter of Professor Smith transmitted to them by the Rev. Dr. Goold seconded the motion. He asked them to remember that Presbytery of Aberdeen, and which was now on the table, in which letter under the aspect of a personal case there came up a greater and wider question, and Professor Smith gave very naturally his exposition of what he understood the it was simply to blind themselves to the necessities of the case and the momentous deliverance of last General Assembly to imply. With that view of Professor Smith issues involved if they did not look at it altogether apart from personal considerations. The time had come when men who had given attention to these expected to reap the whirlwind they were just in the way of doing 344 ques- FREE CHURCH (AUGUST) COMMISSION. 343 FREE CHURCH (AUGUST) COMMISSION. tions could not for a moment hesitate to come forward and take their full share of it, because they were sowing the wind. – Mr. Farquhar, Carmylie (elder), second- responsibility. (Applause.) Every minister and professor in the Church was bound ed the motion. to the Confession of Faith as the Subordinate Standard of the Church, but there had Mr. Charles Cowan, Beeslack (elder), moved: – “That the Commission, in been an overlooking of the fact that a pledge was exacted from every minister and respect of the decision of the General Assembly in the case of Professor Smith, every professor as to the acceptance of the Word of God in its integrity. (Hear, are not entitled to re-open the case, and therefore, in an expressive Scotch phrase hear.) Whatever tampered with an enlightened loyalty to the Supreme Standard of our forefathers two centuries ago, 'must tak' end' until and if it be brought must necessarily affect the Inferior Standard, the Confession of Faith. He had the before the General Assembly of 1881.” He contended that all the requirements of greatest desire that this case should be so extricated that they might retain any man the case would be met by leaving it entirely open to the next General Assembly. who had given proof of competency to discuss these questions, but at the same time Dr. Richmond (elder) seconded. Professor Smith was a clever man – a very clever he would not, for any man in all the Church, sacrifice what he believed to be the man – a troublesomely clever man – (laughter) – and it was a great pity that his true interests of evangelical religion. (Applause.) Their Christianity rested upon talent should not have been better expressed; but he had promised to be more Divine communications to Moses, and whatever shook the foundations of religious guarded in the future, and that he would give the Church no trouble. Dr. faith in respect of these, whatever left him without five centuries of documentary Richmond held this to be a matter of res judicata. evidence, left him in a doubt whether the foundations upon which Christianity Dr. Benjamin Bell (elder), in the resolution he had to propose, said he rested were really sound. It became the Church to be very careful lest, in its occupied the position in room of his venerable friend Dr. Beith, who until the generous desire to give tolerance and liberty to certain views and theories, they previous day was fully expected to be the mover of the resolution. He regretted might not be giving tolerance and liberty to views, which, carried out to their to say that Dr. Beith's health prevented him from making an appearance at that legitimate consequence, would unsettle the foundations of the Christian faith, and time. The motion he had to propose was – “The Commission, having had its had in Churches that might be named produced sad and disastrous results. attention drawn to the anxiety created in some parts of the Church by Professor (Applause.) Robertson Smith's article on 'Hebrew Language,' regrets the appearance of a Professor MacGregor moved: – “That, while deeply regretting the renewed publication which may seem to re-open the question so happily settled at last agitation in connection with Professor Smith's. published teachings, the General Assembly; but seeing that the said article was written and out of Professor Commission consider that the case of Professor Smith has already been dealt with Smith's hand long before the meeting of last Assembly, the finding of which was by the General Assembly,. and that such matters as that which has emerged since loyally accepted by Professor Smith, who is known to have taken steps that time are ordinarily dealt with by the College Committee and the Presbytery of immediately thereafter to avoid whatever might seem to be inconsistent with the Aberdeen: resolve in hoc statu, to take no action in the matter.” The learned admonition then conveyed to him, this Commission finds that it is not called upon Professor, who spoke amid considerable interruptions, said he had been brought to interfere, and that the College Committee and the Presbytery of Aberdeen are under the impression that delay was desirable in the interests of the Church because proper and sufficient parties to receive complaints, and to determine whether the men were labouring just now under the influence of feelings which were very said article contains new matter requiring to be dealt with under the laws of the respectable, but which were blinding them. He did not deny the abstract Church.” (Applause.) He humbly thought that, looking to the deliverance of last competency of the Commission to deal with a matter like this or in relation to things General Assembly, and to the various considerations referred to in his motion, emerging, but not unless Professor Smith had threatened to break the law of the they as a Commission were shut up to the conclusion that Professor Smith ought Church in such a way as to materially injure the interests of the Church before next now in all fairness and justice to have an opportunity given him of showing that Assembly. He did not see, however, that there was any call upon the Commission he had laid to heart the Assembly's admonition, and meant to act in full not to allow things just to take their ordinary course. They had got no law by which accordance with it. (Applause.) they could deal with this matter. There had not even been alleged a violation of the Professor Lindsay seconded. The Professor, who was also much law; what had been alleged was outrage upon the feeling of the Church. If they interrupted, said he knew quite well that they had among them a crisis of no small importance, but it was of no small importance on two sides. He gave those on the he thought that he could persuade the Assembly that the 346 FREE CHURCH (AUGUST) COMMISSION. 345 FREE CHURCH (AUGUST) COMMISSION. opposite side credit for thinking and believing that they felt this to be a most serious Commission had acted ultra vires in the matter. The Commission must judge on matter, concerning the spiritual life of the Church, and he trusted they would give the question for themselves what action they should take, and if he disobeyed him credit for thinking the same; and that they would give him credit for thinking their ruling, he ran the risk of being specially censured for doing so. and believing that investigation pursued – in what the Assembly's decision said – Rev. Dr. Begg supported Dr. Wilson's motion, but was sorry he could not in a spirit of patience, humility, and brotherly charity, would redound to the glory agree altogether with some of the views which had been stated by Sir Henry of God and establishment of His Word. He believed they were being taught by Moncreiff. He could not at all reconcile his mind to the idea that Professor Smith, these critical things to see more clearly and thoroughly and sympathetically God standing at the bar of the House, and knowing that these treatises were coming, entering into the history of this human race of ours for salvation, that they were should not have warned the Church not to come to a conclusion until they had bringing themselves, and God's Holy Spirit was bringing them, nearer and nearer seen them. (Applause.) He hoped the next General Assembly would not only to a due and just apprehension. He did not think there was any real distraction, settle the question at issue in Professor Smith's case, but would do something in anything going against the most thorough acceptance of the integrity and all regard to all their colleges. (“Oh, oh,” and applause.) The Free Church, having powerful authority of the Word of God. He could not stand there and defend taken this matter in hand now, he hoped, would not only acquiesce, as he most Professor Smith if he thought otherwise. Just give them a little time – just exercise cordially did, in Dr. Wilson's motion, but would never cease until they had rid the a little patience. If these views were not of God, did they think they would last for country of this evil. It was no use to say they did not know what it would come long? Certainly not; they would go down soon. Just give them a little patience, and to. Let any man go to Germany, or Holland, or France, or even to England during remember that while they were told to speak the truth they were told to speak the the days of the earlier criticism, and he would see what it was coming to. He said truth in love. (Applause.) that unless they rid the Church of this evil, their Church was not worth Mr. Wm. Kidston, of Ferniegair, supported Rev. Dr. Wilson's motion. – maintaining. He hoped the Commission would be firm and decided, and that no Rev. Mr. Cowan, Troon, said he could not go along with Dr. Wilson's motion. It uncertain sound would go forth from that meeting that day. They should tell the was a dangerous motion, and he submitted there had been no reasons given for people of Scotland they would fight for a full, a perfect, and a free Bible, and, in the adoption of it. doing so, would take their stand against all the world. (Applause.) Sir Henry Moncreiff said that when he supported the movement in the Rev. Mr. Ogilvy, Motherwell, objected to Dr. Wilson's motion on the Presbytery of Edinburgh he had not read the article. He had read the article now, ground that they already had a College Committee set apart for such things. and he was perfectly satisfied that there were things in it that called for the Principal Rainy supported Dr. Wilson's motion. He was, he said, very attention of the Church. He had not looked at the article sufficiently to say much disposed at first to consider whether this article could not be regarded, after whether there would be any ground for a libel upon it, but he maintained there the circumstances in which it came out were explained, as covered by last was ground for appealing that it was injurious to their Church, and was therefore Assembly's deliverance. He did lean very strongly in that direction, but he was a fair question for the Commission to take up. Moreover, the Commission could unable to take that ground. He found himself, on further consideration, unable to do it when neither the College Committee nor the Presbytery of Aberdeen could, think it a reasonable thing to call upon his brethren to take that view. He regarded for to leave it to them was to say it must be a question of libel. He had seen enough this teaching of Professor Smith as dangerous and unsettling. He could not believe in the article as to genealogies and what was said as to the Book of Jonah, to that Professor Smith was reckless of his obligations as a member of the Church. startle him. He believed Professor Smith, after last Assembly, did not intend to He saw evidences in his writings, and especially of his defences, of much write more in this line, but this new thing had emerged, and he (Sir Henry) had application of mind and heart in order to satisfy himself that he was, according to been compelled to read the article since he spoke in the Presbytery of Edinburgh, his own point of view, in harmony with the Confession of Faith and the Church's and to come to no other conclusion than that it demanded the inquiry Dr. Wilson's doctrine of the Word of God. But then he regarded the tendency of Professor motion proposed. The Commission, if they saw cause, could ask Professor Smith Smith's criticism as going to an unsettlement of the Old Testament history and to abstain from teaching, but he would be entitled to disregard their judgment if legislation, which he could not but regard as a most serious tend- THE PSALMS. 347 348 THE STUDY OF PROPHECY. ency, and as reached by putting possibilities or probabilities in the form of For a despairing and desponding mind, the 13th, 22nd, 61st, and 74th Psalms. established fact. The position was one that they could not avoid the obligation of The comfort of children is the 127th and 128th Psalms. looking into the matter, and that being so, he thought it right the Commission Perhaps no portion of the Bible has been more frequently repeated than the should signalise the fact. The sooner it was signalised the better. It was a 23rd Psalm. heartbreak to him that they should be thrown back into stirring up this question Cromwell's “fighting Psalm” was the 109th. again, but as things stood he expected they must all be stirred up, and all of them In perils of the sea, and amid dangers upon the great deep, men called upon should be warned that at next Assembly they should have a very serious duty to God in the 107th Psalm. perform. The seven “Penitential Psalms,” so called, are the 6th, 32nd, 38th, 51st, Rev. Dr. Wilson intimated that he did not intend to say anything in reply; 102nd, 130th, and 147th. and the motions proposed by Mr. Charles Cowan and Dr. Bell having been God seen in special providences, is 44th, 78th, 106th, and 114th Psalms. withdrawn, a division was come to between the motions of Dr. Wilson and that There is no Psalm so deeply penitent as the 51st. of Professor Macgregor, when 210 members voted for the former and 139 for the Luther's favourite was the 46th. latter, leaving a majority for the former of 71. The 37th is one of the most practically useful. Professor Lindsay said that, for the following and other reasons, he 139th is regarded as the most sublimely eloquent. protested against the decision arrived at, namely – Firstly, because under the How the whole heart pours out itself in love in the 116th Psalm. resolution the Commission assumes functions which do not clearly belong to it in Great trust in God in the 68th. the absence of particular reference from the Assembly; and, secondly, because in The 46th is the “beautiful Psalm.” ignoring the College Committee and the Presbytery, of which Professor Smith is The 34th is said to be the “Christian's Psalm.” a member, the resolution implies the adoption of a course irregular in itself and The 130th is very celebrated; the olden Christians called it “De Profundis.” not fitted to lead to a satisfactory determination of the question at issue. In seasons of impending danger from pestilence, the 91st has been most in The Committee, after some discussion as to its constitution, was then use. appointed, and the Commission adjourned. – The Weekly Review. Mary Queen of Scots repeated the 31st Psalm just before her execution. ══════════════ The 103rd Psalm is composed of praise and consolation, fitted for a dying soul. THE PSALMS. Psalm 104 was denominated “Cosmos” by Baron Von Humboldt. –––––––– The Psalms formed the chief devotional exercises of the Covenanters, the The Psalms were mainly written by David, son of Jesse, and the father of “Psalm singers” being used by their enemies as a term of reproach. Solomon, who reigned as King of Israel from 1055 to 1015 B.C. As devotional The best commentators state that the love of and use of the Psalms indicate compositions they have been in use for nearly 3,000 years. the strength and depth of devotional feeling of Christians. The word “Psalm” is from the Greek, meaning a sacred song. The word ══════════════ “Psalter” is from the Greek also, and indicates by its origin a collection of pious songs THE STUDY OF PROPHECY. set to music. The Jews in olden times had a saying that heaven was to be won by a daily ––––––––– Until very recently, Christians in this colony manifested a great use of the 103rd and 145th Psalms. disinclination to the study of prophecy. Even now, the Churches in which it is Psalms of especial thankfulness are the 40th and the 116th. discussed form the exception. This is to be regretted. What are the allegations by That man who is peculiarly blessed is described in the 1st, 43rd, 112th, and which the neglect of prophecy is attempted to be justified? 128th Psalms. First, it is alleged that the study of prophecy is of little importance and A fear of God's judgments is set forth in the 6th, and 38th, and 88th Psalms. THE STUDY OF PROPHECY. 349 utility. That is as much as to say, that a large portion of the Bible might have been as preters of prophecy, that one does not know which system is the right one, and to well omitted. A large portion of the Bible is prophetical. The Apostle Paul says of be followed. Well, if this will justify the neglect of the prophetical Scriptures, it the whole Bible, of the prophetical as well of the other parts, “All Scripture is given will also justify the neglect of the doctrinal Scriptures. Interpreters of the doctrinal by inspiration of God, and is profitable for doctrine, for reproof, for correction, and parts of Scripture are greatly divided in opinion. Some hold them to be Calvinistic, for instruction in righteousness.” He says that all is profitable. The neglecter of others to be Arminian, others to be Pelagian, others to be Morrisonian, and others prophecy says, that a large part is of little utility. On whom shall we fix the charge of to be Socinian. And, because of this diversity, is the Bible to be a sealed book to presumption – on the divinely inspired apostle, or on the humanly led neglecter of us? Then farewell salvation. Why this very diversity, furnishes the strongest prophecy? argument for an examination conducted by ourselves Experience testifies that no Second, it is alleged that fulfilled prophecy may be, but that unfulfilled man ever became wise unto salvation who neglected the Bible; but that they prophecy cannot be advantageous. It is sufficient to answer that the distinction here became so by a patient investigation of it, conjoined with earnest prayer for divine made cannot be ascertained, except by the study of all prophecy. It is imposs-ible to light. And as in the doctrinal, so in the prophetical Scriptures. Difficulties will be know what is not fulfilled, without a careful examination of prophecy as a whole. met with. In the study of what science are they are not to be found? But these should Third, it is alleged that unfulfilled prophecy, being of doubtful only be incentives to more patient research and to more earnest prayer. interpretation, cannot be intended to direct Christian practice, and may therefore Prophecy is not a mere conjecture of future probabilities, nor the prediction without risk or danger be neglected. Let us see how this squares with facts. The Old of an effect which will certainly follow a known cause, but a prediction divinely Testament prophecies respecting the Messiah were designed to reveal Him to them, inspired of future events which cannot be foreseen by human sagacity. Human in the fullness of time. Had they studied the prophecies, they might have discovered wisdom may foresee and foretell events which will happen according to the course Him in Jesus of Nazareth. But they neglected prophecy, and their neglect was the of nature, or events whose causes are already in existence, on the principle that like cause of their fatal unbelief. This is the declaration of Paul regarding them. causes always produce like effects; but human wisdom cannot foresee and foretell “Because they knew him not, nor yet the voices of the prophets which are read every things to come which are not under the influence of these natural laws. Such Sabbath day, they have fulfilled them in condemning him.” Again, the prophecies knowledge God alone possesses. The declaration of that knowledge is prophecy, of the calamities to befall the Jewish nation were evidently designed to direct the “which came not in old time by the will of man, but holy men of God spake as they practice of Christ's disciples. “When ye shall see the abomination of desolation, were moved by the Holy Ghost.” spoken of by Daniel the prophet, standing where it ought not (let him that readeth Among other uses of prophecy these may be mentioned: understand), then let then that be in Judea flee to the mountains: And let him that First, it serves as a chart to the Church. A voyager esteems it a boon that he is on the housetop not go down into the house; neither enter therein, to take has a chart on which is delineated the description of the way he has to sail. From anything out of his house: And let him that is in the field not turn back again for to the length of his track and the smallness of his chart; it is plain that some objects take up his garment.” – (Mark 8: 14-16). This prophecy was certainly of doubtful the most prominent will be distinctly marked, while other objects the least interpretation. Had they neglected unfulfilled prophecy on account of its prominent will be indistinctly marked. A careful notice of the most distinctly doubtfulness, they must have perished in Jerusalem, for their escape was suspended marked objects will keep him from any great error in the course; but the attempt to on condition of their obedience. They did study unfulfilled prophecy, and, when make out beforehand the indistinctly marked objects may involve him in some they saw the Roman army after appearing before Jerusalem, retiring from that city deviations. The chart, nevertheless, is correct. The mistake is in himself. As he before it returned to encompass it to an end, they embraced the opportunity pointed voyages he finds this to be the case, and his confidence in the accuracy of his chart out in the prophecy, and fled to Pella and were saved. The Jews neglected the increases. It is so with prophecy. The great outline cannot well be mistaken on prophecy, shut themselves up in Jerusalem, and perished. After these examples, careful examination. The events less distinctly marked he may mistake, when he who will say, that the study of unfulfilled prophecy is not necessary for the direction endeavours to make them out beforehand; but as the voyage of life proceeds he is of Christian practice? able to correct his errors, and he has the satisfaction to find that the Bible is true, Fourth, it is alleged that there is such a diversity of opinion amongst inter- and that he alone has erred. 350 THE STUDY OF PROPHECY. THE STUDY OF PROPHECY. 351 Second, it is a standing miracle in proof of the inspiration of the Word of God. It is one continuous miracle. Every year increases its clearness and its strength. Every fulfilment of prophecy is a new witness to the truth of the Christian religion.

Third, it is a standing evidence of the truth of the divine decrees. From prophecy we learn that God foretold future events as infallibly certain. To be foretold they must have been foreseen. To be foreseen they must have been infallibly fixed. To be infallibly fixed they must have proceeded from an adequate cause. That cause could only be the counsel of God's will – the divine decree. Now all the objections taken to the doctrine of predestination may be summed up in these two – that it is inconsistent with moral agency, and that it is inconsistent with God's righteousness. Well, here are a great number of divine decrees foretold. Is there any prophecy in the Bible which destroys moral agency? Point it out. Is there any prophecy which convicts God of unrighteousness? Point it out. No! Here are a number of divine decrees the accomplishment of which were secured without destroying human liberty or doing unrighteousness. And if God can do this in one decree or in many decrees, He can do it in all decrees. The objection against the doctrine itself falls to the ground, for if God can accomplish some of His purposes on a principle He can accomplish all His purposes on the same principle. I cannot understand how any man can rise from the study of prophecy without being not an almost, but an altogether Predestinarian. J. B.

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H. Kyffin Thomas, Printer, Adelaide.

It is said that the Christmas evening is more rationally observed by others. Tales – merry and tragic – are told at the parlour fireside. This circumstance has suggested the subject of the present article. And although some readers do not from

principle participate in Christmas festivities, they as well as others at this season

may not be out of character in reflecting, “We spend our years as a tale that is told.” Our years are as a tale that is told when spent in a busy idleness. I call that a busy idleness which is concerned how to contrive ways in which to waste and THE FREE PRESBYTERIAN. consume time. Telling tales and listening to told tales is one way of killing time.

════════════════════════════════════════════════════ And how many spend their years as tale listeners spend their time. The years lie VOL. 2. No. 24.] JANUARY 1, 1880. [PRICE 6D. heavy on their hand – they form a weighty encumbrance which must be got rid of ════════════════════════════════════════════════════ – and they seem ever busy in devising ways to waste them. Enter the walks of fashionable life, and note the busy idleness of the promenaders: the morning VALEDICTORY. consumed at the toilet table, the afternoon frittered away in the parks and the Our Readers are aware that the present Number completes Vol. II. of this broadways, and the evening in routes and balls and assemblies, operas and theatres. Magazine. Having to some extent accomplished the design originally Take a turn down the middle walks of life. Mark you well dressed woman bustling contemplated, its publication will now be discontinued. In the ups and downs of about in trifles, wandering from house to house, wasting her life in idle talk, for the Colonial experience it is not likely that the same writers will ever again hold a talk of the lips tendeth to poverty. What is there about her to draw the similar relation to the same readers, and, in now parting with each other, there is commendation of the virtuous woman, who openeth her mouth with wisdom, who nothing, we hope, but a pleasant memory to cause hesitation in saying – looketh well to the ways of her household, and eateth not the bread of idleness, FAREWELL. whose children rise up and call her blessed, her husband also and he praiseth her. ════════════════════════════════════════════════════ Notice yonder. young man of amiable but somewhat erratic disposition – what a contemplative life he leads! Ah! he is building castles in the air, he is full of A Tale that is Told. schemes which never come to the birth, he is chasing shadows, he is a busy idler. Observe that old man – one foot is on the grave's mouth, the other is still in the mart ––––––––––– of the world – there is but a step between him and death: yet he is wasting his few Christmas is over and gone! The mistletoe bough is fading or faded. The remaining days in idle gossip, enquiring the news, discussing politics, catching carols have been sung. The dances have been tripped. The tales have been told. A every acquaintance by the button to hold a tedious disputation on the world's affairs, strange day is Christmas. It reminds one of the Saturnalia of the ancients when returning home to brood, over or to retail the oracular utterances of the day, and unbounded hilarity prevailed in honour of the god, or of the Bacchanalia which with the wakefulness of age throughout the dreamy, lagging hours of night to began with the offering of sacrifices to appease him, and ended in the most anticipate another such day of busy idleness. Enter this dilapidated cottage. Mark intemperate indulgence and the exhibition of the most unbridled riot and excess. that wan woman and these squalid children. Where is the husband? In the chimney Persons who have never been seen in a church all the year through are certain to be nook with folded hands – hands which refuse to labour. He is amusing himself with there on Christmas. A morning service of praise and prayer is given in full payment some of his fellows, whom, like himself, drowsiness hath clothed with rags, of all arrears of worship, and with this load off the conscience they run to every discussing before his suffering family man's equality, and idly plotting with his excess of riot. The men who in the morning devoutly knelt to worship Christ are fellows the destruction of mastership. Look we into this other. An air of neatness found in the evening in a still lowlier position – prostrate under the dining table or pervades the place. A comely but grieved looking woman is engaged in household stretched on the bed in their boots. But reflection comes with the next morning and duties, which she often interrupts to wipe away with the corn- it so happened on this last occasion, that it came on the most reflecting of all A TALE THAT IS TOLD. 355 mornings – the Sabbath. 354 A TALE THAT IS TOLD. ner of her apron the scalding tear which courses down the furrows of her cheek. What can cause grief in her? Alas! her husband is a busy idler, and one of the worst what was that good for the sons of men which they should do under the heaven type. He spends his time in the tavern, disputing over his cups with all the all the days of their life. I have studied the classics, mastered the mathematics, pertinacity of a drunken polemic the things that belong to his peace, while he makes and read the philosophies; and I assure you that I have spent my years to good not an effort to verify them by his own life and conversation. O, sight most doleful! purpose, for I have had unbounded mental delight in these learned occupations.” the hoary head which should be a crown of glory is on him a crown of shame. Well, learned friend, I make free to tell you that you have missed the path to Again, our years are a tale that is told when spent to no good purpose. I call heavenly glory and enjoyment. They don't read the classics in heaven; their that done to no good purpose which does not in some degree answer the end of our mathematics need no demonstration; their philosophy is not of the ideal but the being. This end is not to glorify and enjoy oneself, but to glorify and enjoy one's real. I don't tell you to unlearn what you have learned. It is very good in its place. Creator. Will any one say that the person who spends his years in the pursuit of But, hark thee! thou hast studied wrong. Thou shouldst have attended first to the self-glorification, self-gratification, and self-enjoyment is answering the end of his wants of thy spiritual nature. Thou art unclean and needest washing if thou being? He is spending them as a listener to a told tale spends his time. Our years wouldst enter heaven! Thou shouldst have sought the wisdom that is above which were given us that we might so spend them as to qualify us for a never ending life is first pure, then peaceable, afterward full of good works! Thou shouldst have in a state of blissful perfection, where the spiritual nature would attain its cravings, done those things, and not have left the other undone! And, until thou gettest the and possess and enjoy the objects suited to its capacities. Now apply this to those saving knowledge of Christ and Him crucified, thy intellectual attainments are persons who are types of large classes in the world. The successful man of business acquired to no good purpose! Yet another presents himself – the type of a class presents himself. “Sir,” he says, “I have spent my years to good purpose. I came to not so large as the former – one whom we have a great respect for, whom we love this colony with half a crown in my pocket. I did not disdain to labour. I worked to see, but whom we must deal faithfully with – a constant hearer at our churches. hard. I saved the earnings which others spent in drink and good eating. I put up with “Well, minister, I make bold to say that I have spent my years to better purpose privations. I have now broad lands, a well stocked farm, a good round sum in the than the two former gentlemen. I have not neglected worldly business nor bank, and can eat and drink of the best. You see, Sir, that I have proved the truth of despised intellectual attainments, but I have added to these constant attendance the proverb, 'In all labour there is profit.'” Is that all, friend? Is the item of worldly on the means of grace. I have endeavoured thus to meet the wants of my physical, gain, large though it be, the only item in your account of long years? Well, I admit intellectual, and spiritual being. Every Sabbath of the year, wet and dry, I have that in all labour there is profit. When God sums up the tale of your years at death, been found in my place. I have sometimes been impressed under the sermon. I will you willingly take the profit for the loss? Answer! What shall it profit you have often attended the prayer meeting at great personal inconvenience. I have though you gain the whole world and lose your soul?. Ah! if thou hast to set down once or twice made pecuniary sacrifices to uphold the cause. I have –––––” Stop the loss of thy soul against thy worldly profits, these worldly profits will avail thee friend, let another man praise thee and not thine own lips. Thou art a constant little then and little now. Recall to mind how many early colonists have passed from hearer, art thou? Is not the beam out of the timber? Thou hast sometimes been the scene, without the enjoyment of the good things which they had toiled so impressed under the sermon! Hath not the stone which crieth out of the wall? unremittingly to secure. Their old barns had been pulled down, their new ones built, Thou hast bowed thy head under a mighty blow or a soul piercing stroke of God's their elegant mansions raised and furnished, their prospects of ease bright; but on Word! Would not a bulrush have done the same? Thou hast stood with mute and that enjoyment they entered not: they had their toil and care for their profit, and reverent attitude in the prayer meeting! Would not a stock have done as much? their means of enjoyment passed to others when God required of them their souls. Ah, constant hearer, if thou hast nothing more to urge than a regular attendance You have spent your years to no good purpose: for the prosperity of fools shall on the means of grace, thou art in no better plight than thy forerunners! If thy destroy them. But up comes a man of a different stamp – the man of learning. “I, impressions have not been more stable than the morning cloud and the early dew Sir, have no sympathy – nothing in common with the person you have just dealt which pass soon away, thou hast spent thy years to no good purpose! But what of with. I have a soul thyself, minister, what of thyself? Thou too art the A 356 A TALE THAT IS TOLD. TALE THAT IS TOLD. 357 above buttons. I have acknowledged the claims of my thinking, immaterial part, type of a class. Hast thou spent thy years as a tale that is told? Hast thou passed and improved my intellect. I acquainted my heart with wisdom till I might see them in a busy idleness and to no good purpose? Hast thou got any good? Is thy spirituality of mind keeping pace with thy outward Church works? Is the tone are very short when spent. How brief is the tale of many! You whose long years of thy soul correspondent to the tone of thy public exercises? Hast thou done have been spent in a busy idleness, how short will be their tale! You lived; you any good? Are there any of thy people who shall be thy joy and crown of trifled; you died! You whose long years have been spent to no good purpose; how rejoicing in the presence of the Lord Jesus at His coming? Ah, if you canst not short will be their tale. You lived; you laboured; you perished! You whose long say yea to these queries, thou art in danger of the woe pronounced on the idol years will be spent in God's displeasure, how short will be their tale. You lived; you shepherd, and though thou hast preached to others, thou mayest thyself be a sinned; you were consumed! Three short sentences will tell the tale of all. Your castaway! years so spent are as a tale that is told because they are unsubstantial. The thought Yet again, our years are as a tale that is told when spent under God's of a tale is an impalpable thing. You cannot hold and retain it, for it has no displeasure. Here lies the point of the saying. The psalm containing it is by tangibility. The words of a tale drop from the lips, fall upon the ear, and vanish into Moses. He puts the sentence into the mouth of the children of Israel: – “All our air. They are gone from you as the breath in winter, which soon disappears. They days are passed away in Thy wrath: we spend our years as a tale that is told.” fall upon you often regardlessly. So it is with years spent in a busy idleness, to no For their rebellion they were condemned to wander in the wilderness for forty good purpose, and under God's displeasure. There is no substance in them, nothing years, till all who had come out of Egypt from twenty years old and upward had that you can rest upon, nothing that you can retain and enjoy. Yet, unsubstantial as been cons- umed. It is supposed that two years of their wanderings had been they are for good, they are wasting to you. There is that gone with them which you completed when the psalm was written. These two years contained the principal have reason to mourn the loss of – opportunity; and that following them which you events of their wanderings which are recorded. Thirty-eight years had yet to run. have reason to fear and dread – the accounting. And your years so spent are as a But they were to the Israelites as a tale that is told. The burden of these years tale that is told because they cannot be recalled. You can recall many things. You was already recorded, “till thou be consumed – till thou be consumed.” And it can recall a gift which you have thoughtlessly bestowed in ignorance of its value. is remarkable that no events worth recording appear to have occurred to them You can recall a bargain in which you have been overreached and put to throughout that long period. It is thus also with those who have the sentence of disadvantage. But you cannot recall the words of a tale which hath been told. death in themselves – with those of whom God hath said, “The soul that sinneth Neither can you recall the years which have been spent. They are gone to return no it shall die.” Drunkard, the years you have yet to spend, be they few or many, more. are a told tale, – and this is the story of them, “No drunkard shall inherit the The emotion which the told tale of spent years ought to excite is concern. kingdom of God!” Liar, the years you have to spend, be they few or many, are Some have spent twenty, some forty, some sixty years as described. Should it not a told tale, – and this is the story of them, “All liars shall have their part in the excite concern? So many years lost beyond recall! So many years spent without lake that burneth with fire and brimstone!” Unclean person, the years you have God and without hope in the world! We will weep over some tale of fiction, and to spend, be they many or few, are a told tale, – and this is the story of them, feel intense concern for the fate of its hero or heroine as it hastens onward to the “No whoremonger hath any inheritance in the kingdom of Christ and of God! catastrophe. Oh! that we could excite a similar concern under the hearing of a tale “Covetous man, who art an idolater, the years you have to spend, be they many whose hero or heroine is yourself! or few, are a told tale, and this is the story of them, “Nor covetous shall inherit J. B. the kingdom of God!” Unconverted man or woman, the years you have to spend, ═════════════ be they many or few, are a told tale, and this is the story of them, “Except ye be converted and become as a little child, ye can in no wise enter into the kingdom CHRISTIAN EDUCATION. –––––––– of heaven!” O ungodly sinner, how sad is your case! All your days are passed Standing on a mountain in Galilee with eleven disciples, the Lord Jesus away in God's wrath – all the while you are in the consuming! Christ turns the world into a great school, and elects as its teachers these poor 358 CHRISTIAN EDUCATION. CHRISTIAN EDUCATION. 359 How are years so spent as a tale that is told? Because, how long soever in and unlettered men who were constantly to draw upon Himself for instruction and the action, they are short in the account. A tale whose action extends over many inspiration. The grandeur of the conception is so magnificent that even His miracles years may be told in a few minutes. Years which have seemed long in the spending dwindle into insignificance beside it. In His visible resources no man ever looked more unprincely. The marks of recent wounds were on His hands and feet, yet He Mark the comprehensiveness of this charter of Christian education – “All looked with the eye and spoke with the voice of Universal Prince. He took no heed nations.” The idea of patronage of any class is excluded, and that of universal of difficulties, provided for no surrender or withdrawal, described no boundaries, brotherhood inculcated. In our age the professing Church has contracted an extra- but grandly announced the world to be His school, all nations His scholars, and the ordinary liking for those educational institutions which touch merely the lower Bible His lesson book: “All power is given unto Me in heaven and in earth. Go ye strata of all nations. The religious aristocracy of England refresh themselves from therefore, and teach.” week to week and from month to month in teaching the ragged and homeless arabs I. The charter of Christian education – “All power is given unto Me in of London and other great cities – a very beautiful and heavenly thing, no doubt, heaven and in earth.” When all power is given into the hands of one who has been when done with the right motive, yet covering a most seductive temptation to subjected to the highest indignities society can inflict upon him, it may be very confound patronage with brotherhood. It is quite possible for spiritual pride to pull naturally expected that his enemies will be the first to feel its stroke. So when Jesus a ragged and dirty beggar out of a muddy ditch, and to walk arm in arm with him Christ Said, “All power is given unto Me in heaven and in earth,” He might have up the broadway, saying, “See, here is humility;” while the same pride will not been expected to have added, “Go ye therefore, and overturn the Roman Empire – allow you to be on intimate terms with the decent honest man who earns his weekly Go ye therefore, and expel every priest who gave his voice for My crucifixion – Go wages by the sweat of his brow; for, in the one case, the extremity of the position ye therefore, and call down fire from heaven upon every one of my enemies;” for is your defence, but, in the other, there is nothing coming between to save you from all these were possible and likely uses of omnipotent power. But, instead of these, the annoying remarks of genteel society. It is quite possible to have a liking for Jesus Christ said, “Go ye therefore, and teach. All my power is to be used rags, and no liking for human nature. It is quite possible for a rich man to give a educationally. To educate is the true use of power.” No man is then at liberty, coat to Lazarus, and yet to grind the faces of his own servants. And so it is quite according to the law of Christ, to turn his power to merely personal or selfish uses. possible that religious society may be very careful of its two extremities – very He must expend his power for the world's advantage, or Jesus Christ will disclaim careful of its purple and its rags; and provide for them a Christian education, yet be his profession of discipleship. The measure of a man's power, therefore, is just the very careless of the great mass of brotherhood which lies midway between these measure of his obligation to educate society. That power may be intellectual – he two extremes, and whose living souls are consigned meanwhile to the yaw-ning may be a man of great thinking powers of his own. That power may be commercial sepulchre of secularism. In such a possibility religious society may need to be – he may be a man of great pecuniary resources. That power may be social – he taught that patronage is not philanthropy, and that operating on human may be a man of great influence arising from high reputation. Well, Jesus Christ circumstances is not operating on human nature. And it can learn that by going back claims that all nations shall have the advantage of his intellectual, or commercial, to the mountain of Galilee and hearing that the charter of Christian education was or social power. As He was, so are all His disciples to be according to their measure; not given for the exclusive behoof of the arabs of London or the heathen children for it is plainly declared that if any man have not the spirit of Christ he is none of of Africa and India, but for every son and daughter of every family of all nations, His. Now, the spirit of Christ in the use of all power was educational, and a for the same Lord who made them of one blood will call them to one judgment. willingness to educate is therefore a test of life in Christ. Paul showed how deeply II. The Class Book of Christian education. It is described as containing “All he had imbibed the spirit of Christ, when he said to the elders of the Church of things whatsoever I have commanded you.” In another place, when addressing His Ephesus – “I kept back nothing that was profitable to you.” There is something very Father, the Lord Jesus said, “1 have given them Thy word.” Now the Word of God expressive in the idea of “keeping back.” Ananias and Sapphira, teachers possessed is contained in the Scriptures of the Old and New Testament, which is thus the class of commercial power, kept back part of the price of the land; “and we all know book of Christian education. what was their end. Paul, a teacher possessed of intellectual power, “kept back There are some who, while willing to receive the New Testament as such, nothing;” and we all know with what exultancy 360 object to the Old as an obsolete book set aside by the new teachings of Christ. Let CHRISTIAN EDUCATION. CHRISTIAN EDUCATION. 361 he looked forward to the crown. The goats kept back the bread and the water; and us see, what Christ himself thought of the matter. None could possibly know better they went away into everlasting punishment. The sheep kept, back nothing; and than the Founder. After His resurrection, when it must be borne in mind He had they went into life eternal. received all power in heaven and in earth, He made an appearance to two disciples as they journeyed to Emmaus. Finding them very sad and depressed and learning life. The decision cannot be avoided. The liberty of having no Lord, over the the cause, He proceeded to give them a lesson in Christian education from what conscience is not competent to man. may be called the documentary side. “Beginning” – where? not at the Gospels, but It is a popular argument against the class book of Christian education that it at “Moses and all the Prophets,” He expounded unto them in all the Scriptures the contains many contradictions more or less real. What book or thing does not? things concerning Himself (Luke 24: 27). He here put the Old Testament in its right Certainly not the book of nature. The desert is the contradiction of the garden; the position. He says – “It is a Christian document. From the beginning to the end of storm is the contradiction of the calm; the winter is the contradiction of the summer; its revelation I am the main subject of it. And if I had not been the subject of it, the poisonous plant is the contradiction of the healthful plant; the savage beast is there would have been nothing to reveal. the contradiction of the beast of gentle blood. Not the world. The world is full of it, But there are others who desire to be free from the authority of both and a miserably insipid world it would be, were it not for its contradictions and Testaments. They exclaim against the Papist for submitting to the authority of the anomalies. Not man himself. There is not a young man who will not, in the course church, and they exclaim against the Protestant for submitting to the authority of of ten or twenty years, throw off many tastes, habits, and companionships which the Bible. These men are called Secularists, and their system, Secularism – a Latin are now delightful to him. Out of contradiction comes education. There would be word the English of which is this – worldism, and meaning attend to the world no necessity for education without contradiction. For what is contradiction! Not that now is and let the next alone. These profess to be the most zealous lying. Not opposition. But incompleteness, ellipsis. Two gases are in contradiction educationists of our age, and they insist that the youth of the nations shall be the one of the other, but a third gas holds them together. Two statements are in educated according to their views. They say that children should be thoroughly contradiction the one of the other, but a missing link brings them into accordance. trained in secular knowledge, and that religious dogmas should be left untouched; A Christian man is smitten on the cheek, and turns to the shifter the other also, and that the teacher should be entirely neutral on the subject of religion, giving no then becomes the contradiction of himself by rebuking his brother and not suffering judgment either for or against it. It is impossible. Religion has touch-ed the world sin upon him. The same man judges not another, and is the contradiction of himself and cannot be thus ignored. The Bible as God's Word has influenced the conduct by refusing to cast his perils before swine. And this contradictoriness he has learned and history of mankind more than all other books put together. The crucifixion of of Christ who, when He was on earth, had not a place where to lay His head, and Jesus of Nazareth has done more to cast the civilised world into its present mould yet promised to give to His disciples a hundred fold more in the present world; who than the revolutions of kingdoms since the beginning of time. How can a teacher upbraided men for not coming to Him, and then told them that no man could come give a complete course of secular instruction without reference to that book and to Him except the Father drew him, and then told them, that they would be damned that event? Can he teach history and leave them out? He may as well try to teach if they did not come to him; who preached to his disciples unhesitating trust in God the elements of Euclid by leaving out the capital letters. He may as well try to with respect to tomorrow, and then told them to go and make to themselves friends weave without a warp, as try to exhibit the kingdoms of the world without of the mammon of unrighteousness. noticing the kingdom of God. The religion of Jesus has laid hold of the history of Now, what is our way out of all these contradictions? What is man's way out the world, and the secular teacher cannot shake off its grasp. If he ignores the of the contradictions of the physical world? There is nothing more remarkable than Bible and the cross, his scholars will come out of his hands barbarians; if he man's instinct, reason, spirit, call it which you like, by which he discovers what to introduces them, he must take a side. For or against Christ the teacher must be. eat. Every day, so far as his body is concerned, he is called upon to choose between For or against Christ the scholar must be too. Neither of them can evade the life and death. In nearly every field there are growing poisonous and healthful plants question which the providence of God is pressing upon this age as He pressed it or roots or leaves, yet man speaking generally – for there are exceptions to every rule on the last age of the Jewish state – “What think ye of Christ?” No teacher can – makes a selection suited to his nature; he gathers the healthful and re- teach the history and condition of the world with- 362 CHRISTIAN EDUCATION. 363 CHRISTIAN EDUCATION. fuses the poisonous. How is this? It is because there is a spirit in man, and the out indicating expressly or by implication whether he esteems Jesus of Nazareth, a inspiration of the Almighty giveth him understanding. This also cometh forth from blasphemer or the Son of God. No scholar can pass out of the world without the Lord of hosts, who is wonderful in counsel and excellent in working.” And if it accepting or rejecting Jesus Christ as the Saviour of his soul and the Master of his be asked – How is man to find his way out of the contradictions of the intellectual and moral world? We answer by the Spirit of Christ. When He the Spirit of Truth have been accustomed to recognise as lying at the basis of every great character, is come, whom I will send unto you from the Father, He will guide you into all must be annihilated; and every instinct or recollection that relates to divine things truth. Not merely into truth, but into all truth. Not merely into external views of must be destroyed or forgotten. We turn from such a state of things to Christianity truth, but into the very essence of truth, so as to enable you to know it under every with a grateful sense of relief. Whatever mysteries becloud some sides of it, we can guise; and to eliminate it from every sophism and every heresy. To the outside letter at least comprehend its sublime morality founded upon a right idea of God. The Christ has added an internal voice, a sense of immediate and accurate moral touch, greatest mind may reflect with satisfaction and delight on its great principles, while which instantly discovers the character of every doctrine and of every act. With the the simplest mind may comprehend its practical directions. It is addressed to all class book Christ has given an interpreter – the Holy Ghost. that is fundamental in human nature. And it no more needs to accommodate itself III. Some peculiarities of Christian education. to accidental circumstances, than the sun needs to adapt himself to the various 1. It is intensely spiritual. A man, if he pleases, may seek to make his watch features of the landscape, or the atmosphere to the changing dialects of the nations. keep time by altering the hands; but it would be a more satisfactory course to J. B. regulate the internal machinery. The Pharisee's idea of education was to wash the ══════════════ hands; Christ's idea of education was to wash the heart – the mainspring of human life. The stream was to be cleansed by the purification of the fountain. The fruit THE EXERCISE OF CIVIL AUTHORITY ABOUT RELIGION. ––––––––– was to be made good by making the tree good. Not only were the hands to be clean, but the heart was to be without a stain. Not only must outward law be satisfied, but That magistrates are not exempted from all concern about religion in their spiritual law must be honoured. Whilst others pronounced upon the action, He public and official capacity, and that civil authority ought to be employed, and is pronounced upon the motive. Uncaused anger He declared to be murder; lustful capable in different ways of being employed, for the advancement of religion, and, desire He set down as adultery. Can our non-Christian moralists, the Secularists, in Christian countries, for the good of the church, is a doctrine, which, in my improve on Christ's idea for the reformation of manners? opinion, is not only true, but of great practical importance. I shall state, as briefly 2. It is intensely practical. The results of His spiritual education were to be as I can, the grounds on which I consider this doctrine as resting, and the leading seen in the entire life. Take, for example, the common use of language. Words were explications and qualifications with which it has been received among to be the truthful expression of the heart. “Let your communication be Yea, yea; Presbyterians, and particularly in the secession. The general doctrine seems equally Nay, nay; for whatsoever is more than these cometh of evil.” Men had so distrusted consonant to the dictates of sound reason, the maxims of good policy, and the one another that only an oath could be accepted as a pledge of sincerity. Men were uniform tenor and express declarations of Scripture. The obligations and the now to hold frank, unselfish, and reliable intercourse with each other. Words had a practice of religion in some degree must be supposed to exist antecedently to the moral value assigned to them in Christ's system of education, so that by his words erection of social institutions among mankind. It enters into all the duties and a man would be justified, and by his words a man would be condemned. In perfect offices of life; and none are at liberty to overlook or be indifferent about its interests accordance with this simplicity of speech were His directions respecting secret in any relation in which they stand, or in reference to any connection which they duties, such as alms giving, fasting, and prayer. These duties were to be marked by may form. It is the firmest bond of social union, the most efficient check on power, the most intense sincerity, so that even God's eye might see no flaw in them. Can the strongest security for obedience, the principal source of justice, fidelity, the non-Christian moralists, the Secularists, excel this idea of speech and action humanity, and all the virtues. In framing their laws, all nations, ancient and modern, which set men in a right attitude towards each other and towards God? have THE EXERCISE OF CIVIL AUTHORITY ABOUT RELIGION. 365 364 THE EXERCISE OF CIVIL AUTHORITY ABOUT RELIGION. availed themselves of its sanctions, and made provision in one way or another, for In conclusion, let us suppose a state from which the religious part of that worship which they practised. And the principle on which they acted was education is wholly excluded. No God of any kind can be allowed; no authoritative expressly recognised, and applied to the true religion, in the only system of national standard of of morals can be acknowledged; every man must be his own god and policy that ever was prescribed immediately by Heaven. It would be strange if a his own lawgiver; the sanctions of a future life must be ignored as fictions; the idea people professing Christianity should give the first example of a nation settling its of a final and public judgment must be treated as a delusion; veneration, which we fundamental laws and regulating the administration of its government, without acknowledging the God that is above, making any provision for the maintenance on the moral law (which was prior to the Christian faith, and more extensively of his honour, or requiring any religious qualifications whatever in those who were known), it would be absurd to suppose that it was instituted by the Mediator, or that to rule over it. It would be stranger still, if it should be argued that Christianity itself it has the supernatural things peculiar to Christianity for its direct and proper object. requires this, and that it forbids any homage being done to its Founder by nat-ional “As the whole constitution and end of the office are cut out and lie within the laws, or any service being performed to him by their administrators. compass of natural principles, it were absurd to suppose that there could or ought “The public good of outward and common order in all reasonable society, to be any exercise thereof towards its end, in the aforesaid circumstances, but what to the Glory of God, is the great and only end which those invested with can be argued for and defended from natural principles: as, indeed, there is nothing magistracy can propose in a sole respect unto that office.” This distinguishes their specially allotted and allowed to magistrates by the Word of God and the office from that of ministers of the Gospel, which is versant about “the disorders confessions of the Reformed Churches, but what can be so.” This establishes the of men's hearts.” But it does not surely mean, that there is nothing incumbent on power in question on its proper and broadest basis, as extending to natural religion, magistrates but the employment of physical force in restraining men from whether more imperfectly understood without revelation, or more fully explained committing injuries, or in putting down riots and seditions. The prevention of in the Bible. But then it is to be observed, that religion and morality in all the extent crimes and disorders is a more important object than their punishment. A right to to which they are contained in the law of nature, are taken into the system of accomplish any end implies a right to use all the means that are necessary or Christianity. There is – there can be – no such thing as a distinct profession or conducive to the gaining of that end. And of all the means which are calculated practice of natural religion in Christian countries. And, consequent- ly, there could to preserve order, to repress crimes, and to promote the public and general good be no objects of a religious kind, in such countries, about which magistratical power of society, the most powerful beyond all reasonable doubt is religion. On this could be employed, unless it were to regard them as existing in the constitution of ground it becomes one of the first duties of those who are entrusted with the care the Christian church, and see to the observance of them as enforced by immediate of the public weal of a nation, to preserve and cherish a sense of religion on the divine authority, and connected with supernatural mysteries. To deny, therefore, minds of the people at large, and for this purpose to give public countenance and that civil rulers have a right to do this, would be to represent the Gospel as making decided encouragement to its institutions. And the more pure and perfect – the void instead of establishing the law, and as invalidating that authority and abridging more free from imposture, falsehood, error, superstition, and other corruptions – those powers, which the God of nature, had instituted and conferred for the wisest the more certain in its foundation, and the more forcible in its motives, that any and most beneficial purposes. When duly and wisely employed about the external system of religion is, the higher claims must it have to public countenance, both concernments of the church, as a visible society erected in the world, so as to be on the ground of its intrinsic truth and authority, and on account of its superior really serviceable to her interests, civil authority becomes doubly a blessing to a practical influence and utility. This is not to make relig- ion an engine of state. It people, and as such it was repeatedly promised to Christian nations in the prophetic is to use it for one of those ends which it is calculated in its own nature to serve, scriptures of the Old and New Testament. But in this case there is no addition of and which its author intended it should serve: it is to make the ordinances and power to magistracy, but merely an application of its common power, under the institutions of God mutually subservient, and thus to promote in a more extensive direction of its original general law, to a particular object, which is brought under way his glory and the good of his creatures. Thus, as it is incumbent on all men its cognisance in some periods and places of the world. The kingdom of Christ, to employ every lawful means, in their several stations, for advancing the true though not of is in this world; as externally set up among men it is entitled to all the religion, the duty of the enlightened and patriotic 366 THE EXERCISE OF support and countenance which any ordinance DISTINCTIONS BETWEEN CIVIL AUTHORITY ABOUT RELIGION. THE UNION CHURCH AND THE FREE. 367 magistrate and the duty of the pious and public spirited Christian who may hold of God can give it; and as its spirituality does not render it incapable of being that office, become so far coincident, and a uniform manner of action, according to injured by the kingdoms of this world, so neither does it render it incapable of being the complex character which the individual sustains, is produced. benefitted by them. Church and state are essentially distinct and independent of Magistracy is common to mankind at large, whether living within or with- each other. But kingdoms and powers which are independent may surely maintain out the church. It supposes them capable of religion, and practising it in some shape friendly alliance; they may assist and support each other; and, although the one under the moral government of God; but as it is founded on natural principles and cannot make laws which are binding on the other, yet they make laws which both bind and are intended for mutual advantage. Presbyterians have stated with as great second. Some attempt to deny, ignore, or as they love to put it, do not acknowledge clearness as those of any other denomination – I may safely say, with greater the Church of which I have the honour to be a member and a minister. Others, while clearness – the divine origin, the independence, the spirituality, the heavenly acknowledging our existence, deny that we differ, at any rate, in any important constitution of the kingdom of Christ, and its distinction from secular kingdoms in particular, from the sister Presbyterian Church. I have no need to prove to you, my its laws, administration, subjects, offices, judicatories, and special ends. But in hearers, our existence as a Presbyterian Church. In this address I seek to point out perfect consistency with all this, they have maintain that civil and ecclesiastical some of the more important distinctions between the two Colonial Churches. To societies may sustain friendly relations; that they may be helpful to each other, that understand these, it is necessary for us to understand the controversies that have they may have certain common objects about which both may be employed in a rent the Scottish Church, – and to know the meaning of certain terms employed in distinct manner, and a common end beside that which is peculiar to each; that the these controversies. co-operation of temporal and spiritual power may be necessary for introducing or What has rent the Scottish Church? Not Church government, as too many securing a public reformation of religion, when it is opposed by violence, or when imagine; but difference of idea, as to the true relation, that does or ought to exist a corrupt system has established itself in all the departments of society; and that between Church and State. To the question, what relation should exist between civil authority, in ordinary times, may be exerted in securing and preserving the Church and State, various replies have been given, which we may classify as the church in the peaceable, full, and permanent enjoyment of her peculiar liberties, Papal, Erastian, Voluntary and Free Church reply. The Papal reply or theory is that government, and institutions. A civil establishment of a particular religion or the Church is supreme, the state subordinate, the rulers in the Church are rulers in church does not necessarily imply a power of legislating to the faith and the State. The Erastian reply or theory is just the opposite. With the Erastian the consciences of Christians: nor an imposing of matters purely religious or of State is supreme, the Church is subordinate, the rulers in the state are rulers in the supernatural things as such, by civil penalties; nor a depriving of subjects of their Church. The other two replies agree in stating that Church and State, in their own natural and civil privileges simply on the ground of their dissent. Besides, there are spheres should be independent of each others control. The Voluntary, however, various ways in which religion may be an object of public attention, and be speaks against the very existence of an Establishment, and even declares, the State encouraged by those who are in civil authority, supreme, and subordinate, without should have nothing to do with religion. The Free Churchman, on the other hand their attempting to establish a particular system, which, in many cases, would be believes in the Establishment principle, and says the Church and State should enter impracticable or highly improper; as when the mass of the people may be grossly into a friendly alliance with each other. In one aspect, the Church founded by ignorant of Christianity, or superstitiously attached to a corrupt form of it, or when Christ, is a kingdom not of this world, a spiritual society, the true members of which a nation may be greatly divided in their religious opinions and practice. – Dr. are known only to him who knows the heart of man; but, in another aspect, it is a McCrie's Works, vol. iv. pp. 201-3. visible society, organized like other Societies, having its rulers, its members, its ══════════════ laws and its modes of admission and exclusion. What was the relation that existed between the State and this visible society for the first three hundred years? The DISTINCTIONS BETWEEN THE “UNION CHURCH” AND THE “FREE.” State either regarded the Church with indifference or treated it with persecution. ––––––––– Notwithstanding, this indifference on the one hand, and persecution on the other, On Thursday, the 17th September, the Rev. Hugh Livingstone delivered, the Church increased in number and influence until its votaries were found even in in the Temperance Hall, Lismore, N.S.W., an address on the above subject. After the Palace of Caesar; until even a Roman Emperor DISTINCTIONS BETWEEN 368 DISTINCTIONS BETWEEN THE UNION CHURCH AND THE FREE. THE UNION CHURCH AND THE FREE. 369 devotional exercises, Mr. Livingstone said: I am to address you on the subject of was found a Christian. Then, the position and prospects of the Church became “Distinctions between the Union Church and the Free;” two churches, the official changed. Instead of indifference and persecution, we find respect and titles of which are, “The Presbyterian Church of New South Wales” and “The encouragement. Rome, being the seat of government in the Empire, led to the idea Presbyterian Church of Eastern Australia.” Two facts are implied in the title of my that it should also be the seat of government in the Church; to the idea that the address; first, that there are two Presbyterian Churches; and secondly, that there are bishop of Rome should be the bishop of the universal Church. The practical distinctions between them. Some deny the first of these facts, some deny the yielding to this idea, while the Empire was crumbling into ruins, fed to the idea that the Pope should rule not only over the Church, but also over the state of savingly understand. It was in the power of the patron to nominate such a one to be Christendom. We see here the rise of the Papal reply to the question, what is the the minister of the congregation. The congregation might know the young man relation that should exist between the Church and the State. At the Reformation, from his infancy. They might know he went to college without religion and returned the opposite idea sprang into power. As the Popes had not only spiritual but without manifesting any saving change. Knowing how dangerous to the spiritual temporal power, so many Kings acquired not only temporal but spiritual power, and eternal interests of themselves and children, to have set over them, to train them from those who threw off their allegiance to the Popes. The theory that the King in godliness, an ungodly minister, they naturally oppose his settlement. It is in vain. should rule the Church, is called Erastianism, from Dr. Erastus, who wrote a book, They may seek, even by force, to prevent it, but force will be employed against in which the theory was advocated. The out-and-out Erastianism advocated by them. A troop of soldiers may assist at the ordination and induction. But what is certain writers is different from the modified Erastianism with which we have had stranger still, a call will be placed in the hand of the one to be settled, signed, to contend in Scotland. The out-and-out theory is that the Church and the State are perhaps by the laird's factor and the publican, but by none of those who constitute identical; the Church is the nation considered ecclesiastically; the state is the nation the congregation, and he will be asked, if he accepts this call, and he will reply yes, considered politically; the ruling powers being the same, whether the nation be and with this acted and spoken lie upon his soul, he will be ordained with the considered a Church or a State. The practical working of the theory leads to the bayonet and the imposition of hands, to minister to this people in holy things. This Church being but a department of the State. The governing powers preside over is, certainly an extreme, but not an uncommon case. Some patrons, it must be various departments, such as, the road and bridge, the police, the law and justice, admitted, were good men who sought good ministers for the congregations of the education, and also the ecclesiastical; and as they appoint the heads of each which they were patrons. Nevertheless patronage was productive of untold evils in department through whom they rule the department itself, so they appoint the Scotland. It was thrust upon the Church by the State. It was the manner Erastian bishops of the Church, through whom they rule the Church or ecclesiastical tyranny was exercised in Scotland after the revolution settlement. I must refer in department. What we call discipline can have no existence in Churches of this class. the next place to MODERATISM. In the Scottish Church, there were two parties In Scotland, the name is applied to any interference of the state with the spiritual known by the names, the Moderate and the Evangelical parties. The name Moderate functions of the Church. By the spiritual functions of the Church; I mean such is now a term of reproach, it was not so then. The moderates generally boasted of matters, as the ord-aining and placing of ministers, the preaching of the gospel, the their learning, and some of them were learned men. They sometimes sneered at the conducting of public worship and the exercise of discipline. When the State grace of God. They were anti missionary in their ideas. They were friends of interferes with the Church in her right to govern herself in these matters, we say the patronage. These two evils, patronage and moderatism, led to numbers leaving the State is guilty of Erastianism. The ecclesiastical history of Scotland before the established Church, and to the formation of other Churches outside her pale. A revolution settlement presents both examples of Erastian tyranny on the part of the union of these Churches forms the large and influential U.P. or United Presbyterian State and manful resistance on the part of the people. I need but refer to the attempts Church of Scotland. From their position outside the Established Church, the to impose, on the one hand, and the determination to resist, on the other hand, such members of this Church have come to believe Established Churches not only things as bishops, saint's days, useless ceremonies and the infamous liturgy of Laud. unnecessary but as sinful, and to proclaim, not only that the State and Church Having shown to you; both the Papal and Erastian replies, I have still to show you should be entirely distinct, but also that no connection or alliance should be entered more fully the replies of the Voluntary and of the Free Churchman. To do this, it into between them. About ten years before the disruption, a new thing appeared in will be necessary to task your patience a little while I refer to some matters con- history. The evangelical party obtained a DISTINCTIONS BETWEEN THE 370 DISTINCTION BETWEEN THE UNION CHURCH AND THE FREE. UNION CHURCH AND THE FREE. 371 nected with Scottish history since the revolution settlement. I must refer in the first majority in the Church courts. One of their first attempts was to lessen the evils of place to PATRONAGE. It was one of the peculiar weaknesses of Presbyterianism, patronage. For this purpose, they passed the famous veto law, by which they gave worked in those days, and as worked still in too many places; that a young man a majority of male communicants the right to reject the patron's nominee. What was with no special qualifications for the work of the ministry and knowing nothing the result? They were told they had gone beyond their powers. The Parliament experimentally of the grace of God, might be sent to college and after some years alone, they were told, could pass such a law. For attempting to act in accordance attendance receive from some Presbytery, a license to preach that gospel he did not with this law, passed by their own Church court, ministers of the Church were even fined by civil judges. The Church sought relief, even appealing to the House of Scotland in 1843, the Colonial Church had the title Synod of Australia IN Lords, but there was no relief. The evangelical party, at length, finding they held CONNECTION WITH the Established Church of Scotland. This was felt by many their position as ministers of the Established Church, on condition of their of the members as involving them in the Erastian sins of the moderate party, that submitting to the Erastian domination of the State declared, we must be free, now possessed the Established Church, very properly attempts were made to get whatever the consequences are. Four hundred of them, leaving their Churches, the title expressive of this connection altered. At the same time, the strange manses, glebes and stipends behind them, left the Established Church and formed resolution was carried of offering to have friendly correspondence with, and of the Free Church, a Church holding to the establishment principle, but protesting seeking a supply of ministers for colonial charges from both the Established Church against Erastian tyranny. There are in Scotland, then, three large Churches, the and the Free. When this resolution was sent to Scotland, both the Churches rejected Established Church guilty of submitting to the Erastian tyranny, the U. P. Church the offer, the Established Church with anger and threats to take their stipends from holding voluntary views and the Free Church having both an anti voluntary and those who adhered to it, the Free Church with laughter, stigmatising it as a milk anti Erastian testimony. I have now to show the position of the two Colonial and water resolution. When news of the rejection of their offer returned to the Churches, to these controversies and replies. The Presbyterian Church of Eastern Colonial Church, the consequence was a split amongst themselves. Some Australia is a Free Church. That is, she is founded on Free Church principles. Our determined to remain in connection with the Established, others determined to standards are exactly the same as the standards of the Free Church of Scotland, with leave. Of those who left, three ministers and two elders, the Revs. Messrs. a slight addition binding them more firmly upon us. It is a fact, that no student can McIntyre, Tait, and Stewart, and Dr. Hill and Mr. S. Martin (who is still an elder of receive a license to preach from our Presbyteries, no minister can be settled in one our Church, and who is with us tonight), met in an upper room in Hun-ter Street, of our charges, no member can be ordained as elder or deacon amongst us, without Sydney, and formed the Presbyterian Church of Eastern Australia, adopting the adhering to and subscribing these standards; that is, they must profess to be in standards of the Free Church of Scotland, but declaring their own synod their principle Free Churchmen. The Presbyterian Church of New South Wales on these highest Church court. The church here, thus took an independent position. In this questions that have divided the Scottish Churches, has no principles whatever. sense, she had no connection with the Scottish Church. The Free Church of They are open questions. They are sometimes sneered at by the ministers of that Scotland approved of this independent position taken by the Colonial Free Church Church as “home splits they have left behind.” I do not say, the individual ministers and immediately entered into friendly correspondence with her, and for years aided of the Union Church have no principles on these questions. One may in heart her by sending ministers at her own expense, to help to build up the Colonial Free approve of the practical Erastianism of the Establishment, another may mentally Church. If the Scottish Free Church does not sympathise and correspond with the adhere to the voluntary theory, and a third may think himself a true Free Free Church here as of old, the change is not with us, but with her. It may surprise Churchman; but as a Church presenting to the world a System of doctrine, a some of my hearers, who know how persistently the fact that we have no testimony for truth, she has on these questions, I repeat, no principle whatever. connection with the Free Church of Scotland has been persistently cast in our face Some of the advocates of the Union Church put in the ridiculous claim to have all by certain Unionists, to learn that the Union Church followed the example of the these principles. They sometimes put it “Free Church principles are conserved in Free Church in this very particular, and has no connection in the very same sense the Union.” It follows that the antagonistic principles are equally preserved in with any other Presbyterian Church. Nay, more than this, it was one of the loving embrace. We are sometimes twitted with having “no connection” with the conditions of the Union that there should be no connection; and what the Free Free Church of Scotland, as if this was some fearful crime of which Church never did, it was another of these conditions that they were to have no official correspondence and to seek no supply of ministers from any other Church. 372 DISTINCTIONS BETWEEN THE UNION CHURCH AND THE FREE. After DISTINCTIONS BETWEEN THE UNION CHURCH AND THE FREE. 373 we ought to be ashamed and for which we ought to be despised. I should like to continuing some ten or eleven years in this position, an overture was introduced, know what our friends mean by the phrase “no connection.” If they mean that we and after some opposition, was, I believe, carried, that they should open official are not a subordinate part of the Scottish Free Church, not under the government of correspondence with all the home Churches. Because of this, some of their her General Assembly, then we say, we never had from the first day of our existence ministers and members ridiculously boast that they are connected with all other in 1846 any connection with that Church. When the disruption took place in Presbyterian Churches, but one. But whether they, on the one hand, have no official correspondence with other Churches, or on the other hand, officially IDA'S RETURN. correspond with all other Presbyterian Churches, they equally show their want of “And so they were married and will live happily ever after,” said Ida principle, on the question that has rent the Scottish Church. The Church that merrily, as she finished telling us all the details of the marriage of Newton and faithfully contended against Erastian tyranny the Church guilty of Erastian slav- Kate. She had returned the day before to accept my invitation to spend her winter ery are to be treated exactly alike; truth and error are placed on the same level; holidays with us, and Hester had since told her that they were probably heiresses, fair play is given both to God and the devil. The remainder of the rev. gentleman's and so it was thought advisable that she should remain in town until further news address was taken up with the changes in government, doctrine, worship and from England arrived. When Hester told her of their probable good fortune her discipline creeping into the Union Church, noticing more particularly the method remark was characteristic. “I have always had a Micawber like feeling” said she, of receiving ministers, the power of each congregation to regulate their own “that something would turn up,” and now that it has almost happened I feel quite worship, and the practice of persuading all church goers to become extraordinary, but perhaps it will turn out to be only a mirage,” she concluded in communicants. We have, he said, the government, doctrine, worship and a tone which almost sounded as if she would be glad if it were. “You say discipline of the Free Church of Scotland in her best and purest days, the same as confidently that they will live happily” said Mr. Blackwood, who was with us that that of the ancient Scottish Church. We follow the good old paths, not because evening, but I cannot help thinking of the ancient saying “Call no man happy till they are old, but because they are true. The Union Church is changing and where he dies.” “Because we do not know that they will be always happy” said Ida. “I her changes will lead her to is more than I can tell. After meeting various think the ancient expression is looking at the dark side of things,” said Hester. objections to the maintaining a separate Free Church in the colony, the rev. “Why should we despise present blessings because we fear that they will not gentleman concluded as follows: – It would be sinful to give up these principles. continue.” “That is like you used to say about the 'little days' that came to us 'like After lifting up the standard for Christ, is it not sinful to let that standard fall in angels on the wing'” said Ida smiling at her sister, and when we take no notice of the mire. These principles were thought so true and important at the time of the them because we are looking forward, to something else, they “go away from us.” disruption, that hundreds of ministers were ready to sacrifice everything for their “Away in sad disdain sake. Are they not as true and important now and here as they were then and there. Though we would give our lives for them I tell you our position maintaining these principles, in this colony, in present They will not come again.” circumstances is far more noble than the disruption. It is easy to act under the “Your argument, especially in such words, is unanswerable,” said Mr. impulse of the sympathy of numbers. There were 400 ministers to encourage one Blackwood with his grave smile. “And you think us a most self-opinionated pair another. They had the sympathy of the nation and the applause of the world. But of sisters,” said Ida, as if she thought that he had yielded too easily. “Is it a capital here the advocates of these principles are few and despised. The world, and even offence for a lady to have an opinion of her own?” he asked. “Ida's friends, with the unnatural Free Church of Scotland herself, seem to frown on us. But One has whom she has lately been, thought that a lady's opinions should be kept very much said, “Buy the truth and sell it not.” We have bought the truth and it is dear to us, in the background during the presence, at least, of any of the “Superior” sex” said we are bound to maintain it in this colony as well as in Scotland, let the world say I. “A la Grand Turk” said my husband with a shrug. “That is too bad, Mr. nay. Weston,” said Ida, and I must have misrepresented them very much, for you to At the conclusion of the address, of which the above is an outline, a vote make such a comparison. “Had not your friend Kate pretty strong opinions,” said of thanks was moved by Mr. S. Martin and seconded by Mr. A. Wotherspoon and he. “Yes, and she would often express them too, and it was only my carried by acclamation. – Lismore Chronicle. HESTER AND IDA. 375 374 HESTER AND IDA. “ogre” who disliked to hear her, and even he is not so terrible as he at first HESTER AND IDA. appeared.” “Who was it that said goodbye to you before you recognised us at the ––––––– Railway station,” said Hester, as we three sat together the following afternoon. BY M. L. L. “That was Mr. Harry Somers.” “I liked his appearance.” “Most people do I suppose. Hester used to think, said I, that you considered him Kate's greatest CHAPTER XI. admirer, but I conclude that it was a mistake.” “ No, it was not a mistake, she had them both to choose from, but Harry has quickly recovered, and thinks that he quiver of her sensitive lips, “but I suppose it was inevitable, nothing remains as it would like someone else just as well, if not better,” said I, at random. Hester was; she is no longer the child-sister, and I am no longer the mother-sister.” “But looked up with a surprised expression, and Ida worked hard at her embroidery, still I do not think that you should be disappointed in her, she is a sister of whom but made no reply. “I don't suppose he ever asked her, when he saw that she you may be proud, for beneath her independence of manner I think I can discern preferred his brother,” said Hester. Ida's lips were unsealed now. “Yes, he did, I that she has a loving heart, and a more thoughtful mind than you once thought heard him,” said she. She had got over her slight discomfiture, and her face was she would have.” “You are right, her heart is as loving as ever; and I did rejoice beaming with fun. “I never was in such an awkward predicament in my life,” said when she told me that during some of her solitary walks she has so realized God she. “I had a favourite place in one of the paddocks where I used to go to read; it in Nature that she has sung in a sort of rapture, as she walked along. was the old trunk of a tree, but there were young trees growing near it and bushes, “We praise Thee; Oh God, and any one sitting on the trunk was completely hidden from view of any one We acknowledge Thee to be the Lord; All the earth doth worship Thee walking in one direction; from that very direction Harry and Kate approached, The Father everlasting.” but I did not see them, and it was not till I heard the conclusion of a question, and ––––––––– the whole short answer, that I knew they were there at all.” “Did they see you?” CHAPTER XII. “Yes, as soon as I saw them. I rose and said “I beg your pardon, but I really did CECILE. not know that you were anywhere near.” “How should you,” he said, “people I had called to see Mrs. Blackwood, for I had heard that just previous to don't generally advertise it when they are going to make themselves ridiculous,” Mr. Blackwood's return from Sydney, his brother had died. Seeing the study door and raising his hat, and glaring at poor Kate, he marched off. Kate sat down on open, which opened to the garden, I went to it, and there sat Cecile evidently in the tree beside me and cried, and said that it was fortunate that she didn't like him, deep thought bending over a desk, a pen in her hand, her fair high forehead for any one with such a temper she never saw before. That was the third time that contracted, and her dark grey eyes intently fixed on the paper before her. She I had said “No” to him during that walk, and he had the audacity to say that I had started as I approached, and putting a stray lock of her brown hair into its proper given him encouragement, no one else could have thought so I am sure. Did you?” place, rose to meet me. “Aunt Emmeline was not at home,” she said, “she had “Sometimes,” I said. “Oh dear, how very abominable, she said, and began to cry gone to see the German friend, of whom I had heard her speak sometimes, but I again, and again. Ida's face dimpled with smiles. “Perhaps she thought that must wait until she came; she knew quite well I was not in a hurry, and at any rate Newton would be vexed,” said Hester.”No, she thought that he might not ask the she thought that Aunt Emmeline would not now be longer than ten minutes or same question, but he did the next day.” “And how long was Harry before he so.” I said I could wait for ten minutes, and sat down accordingly. “You will soon recovered?” “He stayed away from Mr. Hilton's for one week, and seemed the be grown up, Cecile,” said I, and your figure now reminds me of your dear mother same as usual when he came back, but of course he kept to himself what he felt.” at the same age – you are – “fifteen and a half,” she said with a smile, and then “And in course of time he asked the same question of my darling Ida.” “Hetty, I she glanced at her desk. “Mrs. Weston, I have an essay to write; the subject is think Mrs. Weston has put this into your head, but as you are my dear little 'Selfishness;' it is to be original, and I have to give some of the effects of mother-sister I suppose I must make confession to you, and as Mrs. Weston is an selfishness, as well as some remarkable illustrations. When you came in, I was accomplice I suppose she must share the same fate. In the supposition that he just wondering whether jealousy is ever caused by selfishness.” “transferred his affections you are 376 HESTER AND HESTER AND IDA. 377 IDA. “Quite as often as by love,” said I, “That will do for one of the effects then.” She quite right, but I have not accepted them, for the very natural reason that he might looked thoughtful for a minute or two and then asked – “Should you think that I transfer them from me to someone else very soon, at least that is one reas-on.” “ am selfish, Mrs. Weston.” “I should not; have you a doubt about it, yourself?” And the other?” “Would you like to be second, Mrs. Weston?” “It would depend “Sometimes – you see I have almost everything that I want, and so I have not any on circumstances of course, but what would have happened had both these opportunity of knowing whether I could be self-sacrificing or not.” “There are objections not arisen.” She shook her head. “My confession is over,” she said. many ways of showing unselfishness,” said I, “that is only one way.” Her eyes “You find Ida changed,” I afterwards said to Hester. “Yes,” she replied, with a roved over her paper for a moment, and then she asked the startling question – “Were you ever jealous, Mrs. Weston?” I wonder who could have truthfully still looked at me, and I could not evade the question. “Yes,” I replied: She put answered that question in the negative. Jealousy and envy, twin sisters try to gain her hand softly into mine and said – “Then I love you both.” Hester's voice an entrance into most hearts; with those that strive against their encroachments trembled and her soft eyes filled as she said – “I think God will help us to fulfil their stay is but short lived, but to those who allow them to make headway what the promises that we then made to each other.” “She was under adverse influences utter havoc they make on other more generous emotions. “Yes,” said I, when she acted unkindly,” said I. “Yes, but she wished me particularly to remembering an incident of my school days. “Were you unhappy?” “Very.” “Did understand that though Aunt Emmeline did influence her, her own inclination was your jealousy cause anyone else unhappiness?” “Yes, two persons at least.” “But against me in any other capacity than that which I filled.” “he feared,” she said, I suppose your unhappiness did not last long, Mrs. Weston?” “It lasted till I left “that I should encroach upon her rights.” “You could not trust me?” I asked. “No, off being foolishly jealous of what should never have disturbed me.” “Did you but I do now, and you will trust me, too.” “I said I would, and that I loved her think afterwards that you had no cause for jealousy?” “I knew that I had not.” dearly.” She looked so happy that I asked her if there was any other reason why “Well, that is different from someone that I know I think.” An idea of the reason she was so pleased, and she said “Yes, I am happy because I have overcome of these questions now dawned upon me, and I said with emphasis – “It is not at myself, and I have never had such a victory before.” I was struck by her reply, all unlike a case that I know of. I know a father who has a jealous daughter, and and murmured to myself as if one had a connection with the other. “This is the because he fears that it may increase her unhappiness, he hesitates to take a step victory that over cometh the world, even our faith.” “Yes,” she said earnestly, and that might make him happy for life.” A crimson flush overspread her face for a we passed out together, as you saw us. moment, and then she raised her clear eyes to my face and said – “I read my Bible ––––––– sometimes, Mrs. Weston, and that reminds me of something I read not long ago, CHAPTER XIII. 'And Nathan said unto David, Thou art the man.'” And then her arms twined round ABOUT THEM ALL. my neck and she sobbed. I kissed and comforted her, and as I left soon after, I “He died repentant,” said Mrs. Blackwood, who had been telling me some said – “My Cecile is going to be happier than she has ever been.” “Yes,” she of the circumstances of her husband's death. “That must be a comfort to you.” “It replied, “you will see.” What I should see did not transpire that day, but the next would be to you no doubt, but I am still struggling with the mists of unbelief. He day I heard her clear voice asking for Miss Manners, and about an hour afterwards sent a message asking my forgiveness. It was a false report that he had joined I saw the two walk to the garden gate hand-in-hand. “Would that all our bushrangers, and he particularly enjoined Edward to tell me so.” She paused a differences came to such a happy termination!” I soliloquised. “Well,” said I, as moment and then said – “His death makes my plans definite.” “Can you speak of I met Hester coming slowly back, an expression of tender sweetness upon her them?” “I shall go back to Germany. I could never have done that if he had lived, beaming face. “She was what her father said,” she replied, “a noble nature.” “She for he would have followed me, and, even if he had died, I would never have has voluntarily surrendered,” said I, “dear child, what did she say!” Hester returned if one other who lived there had not also died – his name, you have heard laughed. “She came straight to me, and kissing me with every expression of before – it was John Frobisher Fortescue.” “Hester's uncle!” “Yes, years ago when affection, asked me if I wished to marry her Papa, “Little Barbarian! What did I was young and handsome” – (here she made a mocking gesture) – he asked me you say?” “I was so astonished that I said nothing.” “And then!” “She asked if to marry him, and told me I should rue the day that I married Richard Blackwood. her Papa wished to marry me.” “Worse and I was still in Germany when his words came true, and the first time that he met 378 HESTER AND IDA. me afterwards he reminded me of it, and HESTER AND IDA. 379 worse.” Seeing that I made no reply she said – “I do not wish to be rude, Miss Manners, and I am afraid by your manner that you think me so, but I came to say urged me to get a divorce, which I could easily have done, and marry him. But I that if anything that I have done has made either of you unhappy,” – she hesitated was young and more hopeful than now, and I thought that Richard would reform, “Does – don't be angry please – does Papa love you?” By this time she had come and in the New Land we would begin a new life, and even if I had had a divorce to the couch on which I sat, and looked me full in the face with an earnestness there and then, I would not have married Mr. Fortescue. I am sceptical about some that was irresistible. “Yes, dear,” said I. “And do you love him?” The earnest eyes things, but I am not at all so upon this subject, and I do not think that one should have two husbands alive at the time, even if divorced from one of them.” “You made him your enemy by this, then.” “Yes, as he was of a revengeful nature, and Hester, Emmeline, and Cecile. Tears dimmed the eyes of the two youngest, but what was worse to me, his words had come true, and he triumphed over me.” “I Emmeline stood dry eyed between them, with only a kind of nervous twitch of the know what a vexation that would be to you.” “Vexation! I hated his very name. lips once or twice. “The triple alliance,” said my husband to Edward Blackwood, My sister has urged me again and again to go to her, and but for him, even in spite who stood beside us, holding little Alice by the hand. Ida stood close behind her of Richard I should at one time have gone.” “Do you go to her now?” “Yes, she sister, with never a tear in her eye, but her whole aspect one of sunshine, and close is rich, has no children, but a most kind husband who joins her in asking me to beside her stood Mr. Harry Somers, who, I venture to predict, if his affections remain go, and I would like to spend the rest of my days in my own land, now.” “What untransferred during the voyage, will have his reward at the end of it. So with the sun does Edward say?” “He says every thing that is true and good – he is the very of happiness shining upon them, we take our leave, for a time of Hester and Ida. pattern of a just man – I should have been happier if I had trusted him before, and THE END. not marred his happiness. He said I had a stronger claim on him than ever, and offered me a home under his roof for the rest of my life – I could have my own ══════════════ apartments, and either join them or stay away from them when I pleased, or he HORSE RACING MORALLY INDEFENSIBLE. would take another house for me near them. Hester knows of it too, and she agreed –––––––––– with him; she has quite his own views of the claims of kindred, and when she is in England she is to make her Aunt Mary more comfortable, as she has very There are some amusements which would not be termed evil by many but limited means. But for that, Edward thinks that he would have persuaded her not for the mischief which they produce. Then it becomes apparent that there were to go, yet, at any rate. I had a long talk with Edward yesterday, and that reminds germs of evil in them, though at first concealed to some extent; for opportunities me – have they told you that Cecile is to go too?” “To England?” “Yes, that she only were wanted to discover and develop them. There are other enjoyments which may see a little more of the world, and have masters for some of the most are not evil in themselves, but are made evils through excess or some kind of abuse. important branches of education. She is charmed, and she is to return with Miss Probably some readers will say that horse racing belongs to the latter, and they will Manners.” “And little Alice?” “Is to stay with you, indeed I think you must take defend it, though admitting that there are crying evils associated with it, as some in her father too, or he will lead too lonely a life.” “Yes, my husband will go and defend the theatre, not as it is, but as it ought to be. Where can we find a pure theatre take him by main force, and I think we shall be able to send you satisfactory or a moral turf? Attempts to raise the tone of either just prove that such an aim is accounts of him.” “What do they go by – what ship?” “The 'Andes' was spoken an impossibility – it is like trying to change the nature of things. It is both naturally of.” At this moment Ida came gaily into the room. “Mrs. Weston – I beg your and morally true that “a good tree cannot bring forth evil fruit, neither can a corrupt pardon.” – “What were you going to tell me?” I asked as soon as she had spoken tree bring forth good fruit.” The same test that Christ gave His disciples, to the end to Mrs. Blackwood. It was on my tongue to say – “Of all the mountains in the that they might distinguish true from false teachers, holds as well in testing the world commend me to the glorious 'Andes,' for Mr. Blackwood has just been here, character of amusements – “Ye shall know them by their fruits.” Those and we have decided to sail in her.” Mrs. Blackwood rose, “Is he gone?” she amusements which require connection with evil things in order to thrive are asked. “I think he is – he told me to tell Mrs. Weston what was decided on, but unquestionably to be avoided by any one, who has true regard for his own and that he would see her this evening – though perhaps he only told me to come, that others' welfare. But it is not necessary to take such high ground as this to show that he might get rid of me,” and she smiled at horse racing is an evil. It would surely suffice HORSE RACING 380 HORSE RACING MORALLY INDEFENSIBLE. MORALLY INDEFENSIBLE. 381 me with a comical expression. “I must follow him for he must take another moral and sensible persons to show that where there is no call of duty in the matter passage,” said the little lady. “I shall like to sail in good company; how very nice,” any relish for amusement that becomes merely associated with evils should be Ida replied. “I wish everyone that I have ever met in Australia could go, and then overcome, and any request for the support of it refused on moral, without ascending we should have –” But Mrs. Blackwood was holding out her hand to say goodbye, to religious, grounds. That horse racing is a most fruitful source of evil to the and she never finished her sentence. community at large is a sad truth which grieves the hearts of those who deplore The “Andes” was slowly moving off, and on the deck stood hand in hand the popularity of anything that is demoralizing and ruinous. It embraces in its evil offspring – and can be associated with seeking His praise? There is one thing consistently First – Cruelty to Animals. – Attempts are often made to disprove this done by horse racing – Mammon is the master served, and there is no attempt to charge, but they are futile. The defence is that horses are often more beaten, spurred, “serve God and Mammon.” The next prominent object appears to be to win the and otherwise ill-treated in the ordinary service of man, and that they enjoy applause of the spectators, many of whom would continue to drink, bet, swear, competition with their kind. These are not sufficient reasons for pleading not guilty. and hurrah as before, even though life or health should be sacrificed in ministering Cruelty to animals is surely more deserving of punishment, and is a greater trespass to their morbid appetite for sensational amusements which interest and excite when done in the interests of sport than of useful work. And as to the pleasures said them in proportion to the hazard attending them. With respect to the excuse that to be enjoyed by the dumb and noble animals so furiously ridden as to attain their the rider's risk is of his own free will, there is a great difference between risking greatest speed, apart from the additional straining and peril called for by the still life for such a noble purpose as that of rescuing another, and the perils of the more objectionable steeplechase, it may be answered that their training for this jockey. From the proprietor of a running horse and the steward down to the gazing purpose has more to do than may be supposed with their seeming pleasure; that frequenter of the racecourse, encouragement is given to temporal and spiritual they are excited and compelled to race; that it is far different from the real pleasure dangers. Those who share in the enjoyment of the race are doubtless sharers in of a free gallop round a paddock without rein, spur, and rider, or even different the sin of it. Prize fighting, bull baiting, and the conflicts of men sentenced under from a run or gallop in which they are not forced to expend their whole strength; a heathen government to fight with wild beasts, which attracted immense and that if they could speak, the number might surprise their spectators that would multitudes, as well as some other brutal amusements, are regarded as belonging plead for freedom from riders whose aim it is to win the race at any cost to their to darker ages than this, which is one of advanced civilization. But the interest in muscles, limbs, or life. But even if irrational creatures should enjoy such sport, it such perilous and sometimes fatal feats as the gymnast on the trapeze, and the does not follow that rational man should force them into the arena of inhuman jockey on the racecourse, that is sadly popular, is similar to that displayed in the racing. “A good man is merciful to his beast.” Where is mercy to the horse urged more inhuman amusements of the past. It is pleaded further for racing that it is a on in mad speed to gratify the vicious taste of the excited crowd, and exposed to national pastime, and that people must have such diversions. No patron, even painful accidents? And where is the truly good man whose views of mercy consist though royal, can transform an evil into good. All that can be done by supporting with this? the horse race is to prevent the evil from assuming the proportions which it would Secondly – Unwarranted Peril to the Riders. – It may be said more in the assume under other auspices. But this is far from being so effectual to the way of apology than defence, like the usual character of pleas in defence of an prevention of injuries and crime as an open and consistent disapprobation of a evil, that the following of lawful occupations does not ensure freedom from practice connected with wrong principles. But can a right minded person be accidents so-called, and that the riders risks are voluntary. As to the former satisfied that it is a harmless diversion to seek sport in that which may result, as apology, it cannot be denied that the danger attending useful work in the path of it often has, in pain or death to others? And, is not life and health too precious to duty is little to sober men compared with the furious riding on the racecourse. fritter away? Look at the value of both in the light of God's Word. The interests The thread of human existence is too slight to admit of any justification of of time and eternity are involved here. The perils of the racecourse, to say nothing avoidable exposures to the great enhancement of its brittleness, and too short too of the “sweating-down process,” and other sinful and injurious practices, to risk in such a direct way its abridgement. And if we consider the objects, the sin reduce the rider's weight, are not accordant with a belief in the soul's immortality, of the perilous race looks greater. The chief object is to reap some pecuniary 382 and the great sacrifice of Christ for its salvation; HORSE RACING HORSE RACING MORALLY INDEFENSIBLE. MORALLY INDEFENSIBLE. 383 reward – a reward so far removed from the prosperity connected with honourable nor in the purifying, elevating, and ennobling power of Divine grace in the and scripturally lawful occupations that no one has become so lost to a sense of believing soul. Truly that man has little to boast of in the line of virtue, who can propriety as to seek the reward prayerfully and receive it with gratitude to the draw pleasure at the expense of such great perils to others. Omniscient Spectator of the abuse of the time, facilities, and means of His Thirdly – It has greatly fostered the spirit of gambling. – But for racing one immortal creatures. Truly this alone suffices to proclaim it an offence against great occasion for this immoral practice and subtle danger would be awant-ing. God, for who would attempt to show that it accords with the duty of man to Him, This attempt at money making is in direct opposition to the Christian laws, which embrace man's duty unto man. It involves a contempt for the rational and scriptural lamentable evils as the turf? And still we meet with its apologists. The uses usually obligation of the intelligent creature to the Creator – to do all to the glory of God, claimed for it have not been shown to be indispensable, or that the object – such as which forbids the creation of uncertainties that tremble on the balance and produce the improvement of the species – not be effected as far as the service of man harassing anxieties or inordinate anticipations; the hazarding of one's estate, or any required in a more moral way, but who will say that horse racing is defensible in part thereof in a way that promotes, idleness, covetousness; and utter estrangement the face of all its evil fruits? Verily, it is a nursery of vice. from, and forgetfulness of, God; the throwing out of a bait for another's possessions; Reader, be not like Cain when he said, “Am I my brother's keeper?” Perhaps and the encouragement of sharpers and loafers, who are curses to the community. in self-confidence you say, there is no fear of you going astray, though you go to Truly, as the betting man and the gambler go into the devil's territory, it need not the racecourse, and perhaps otherwise indirectly aid it. And you, perhaps, say of surprise any if he should seize the opportunity to perfect them in this vice and draw others that they ought to keep as far from the evils of it as you do. But really there them into others to which it is related. Should success follow the wager it is a is a duty incumbent on all those who make any Christian profession to use all their temptation to go on and stake larger amounts; or, if failure, the temptation is strong influence against an amusement that leads to such unwholesome excitement, such to seek to retrieve the loss. The successful bookmaker is like a decoy bird to many dissipation, dishonesty, and ruin, as the horse race. Your duty to yourself, your who haste to the snare. Does it pay at last? How many have been brought to ruin fellow-man, your family, demands it. Your Christian profession requires it. If you by losses in betting – to bankruptcy, embezzlement, chagrin, disgrace, and despair! have any love to the souls of men, do not “forbear to deliver those who are drawn And some from honourable positions have come down till they could no longer unto death.” bear existence, and have rushed into eternity by some suicidal act. Recall to mind J. S. the late bankruptcy of an English Duke, into whose ancestral mansion bailiffs were FREE PRESBYTERIAN HOME AND FOREIGN MISSIONS. sent through nothing but betting and the expensive sport of racing. But what are all –––––––––– earthly losses compared to that of the soul? And this odious vice increases the JOHN KNOX CHURCH LADIES' ASSOCIATION FOR YEAR ENDING DECEMBER 31ST, 1880. difficulties in the way of its salvation – how many fold? Parents, warn your dear ones solemnly, and give example with the precept, against the betting book as Collected by Miss Gilbrandson │Collected by Misses Short and Bain (continued) against an agent of destruction to the best feelings and to usefulness in time, and £ s. d │Mrs. Bain 0 10 0 Mr. Peter Anderson 1 5 0 │Mrs. R. Bain 0 4 0 the happiness throughout eternity that is set before those who “run with patience Mr Alex. Anderson 1 5 0 │Mrs. T. B. Kelly 0 3 9 the race before them, looking unto Jesus, the Author and Finisher of faith.” Mr. Short 0 15 0 │A Friend 0 2 0 And is there any need to refer to the company attracted by horse racing? We Miss Stewart 0 12 6 │Mr. Quelsh 0 1 0 Miss Brown 0 4 6 │ £2 0 9 are reminded that nobles, even princes, patronise it; and that ladies have become Mrs. W. Sherriff 0 3 0 │Collected by Miss McCloud openly interested in the sport. The influence thus thrown into the evil bearing Mrs. Gilbrandson 0 2 6 │Mrs. Benny 1 1 0 amusement is truly to be deplored. But go further back, and suppose, reader, if you Mrs. Brown 0 2 0 │Mrs. Sinclair 0 4 0 £4 9 6 │Mrs. Thomson 0 2 6 can, the Great Pattern of humanity countenancing such a demoralizing diversion. Collected by Misses Short and Bain │Mrs. Bamman 0 2 0 The Prince of Princes is the only leader whom it is safe to follow. There are Mrs. Stark 0 10 0 │Mrs. McCloud 0 2 0 frequenters of the racecourse whom we could not call immoral, and who evade the Mrs. Stewart 0 10 0 │ £1 11 6 384 HORSE RACING MORALLY INDEFENSIBLE. FREE PRESBYTERIAN HOME AND FOREIGN MISSIONS. greater evils connected with it. Others go to meet acquaintances, or for business McCHEYNE CHURCH LADIES' ASSOCIATION. reasons. But look at the races in large cities, and answer the question, Is not the Collected by Mrs. Campbell │Collected by Mrs. G. Barnett - (continued) racecourse the great attraction to the worst classes? And why? “Wherever the £ s. d. │Mrs. Beard 0 2 0 carcase is, there will the eagles be gathered together.” And down to the insignificant B. M. Gordon 0 10 0 │L. Clarke 0 2 0 Mrs. Cooke 0 10 0 │Mrs. Walter 0 2 0 hamlet where there is a public-house, the racecourse is the sure rendezvous of the Alex. Robertson 0 10 0 │Geo. Barnett, jun 0 2 0 most intemperate, injurious – in a word ungodly sections of the community. Is it Thomas Phare 0 10 0 │A Friend 0 2 0 right for moral men to patronise an amusement that directly produces such Mrs. Ottaway 0 7 6 │M. A. McLean 0 1 0 H. Gibson, 0 5 0 │A. McCulloch 0 1 0 Mrs. Lyon 0 5 0 │W. Duell 0 1 0 Mrs. Lewis 0 5 0 │Mrs. Cameron 0 1 0 J. Thomson 0 5 0 │W. H. King 0 1 0 W. Simpson. 0 5 0 │ £2 11 6 Mrs. McLennan 0 4 6 │ Mrs. Winterbottom 0 4 0 │Collected by Miss Lipsett Mrs. Campbell 0 3 6 │Mrs. Sinclair 1 0 0 Little Ollie 0 3 6 │Mrs. Banks 0 5 0 Mrs. Hopkins 0 3 0 │Mrs. Bentley 0 5 0 E. Newson 0 2 6 │Mrs. Brown 0 5 0 Mrs. Smith 0 2 0 │W. H. Young 0 5 0 Mrs. Mitchell 0 1 0 │W. D. Sanderson 0 5 0 C. Martin 0 1 0 │Mrs. Thompson 0 4 6 £4 17 6 │Mrs. Jarman 0 3 6 Collected by Mrs. G. Barnett │Mrs. Forbs 0 3 0 Mrs. Patterson 0 10 0 │Miss Wiley 0 3 0 H. E. Barnett 0 4 6 │Mr. Gay 0 2 6 H. S. Barnett 0 4 6 │L. Thompson 0 2 6 Geo. Barnett, sen 0 4 0 │Mrs. Kedwards 0 1 0 A. Bowles 0 4 0 │Mrs. Dunk 0 1 0 E C. Smith 0 4 0 │Mrs. Brady 0 1 0 E. Lowry 0 3 0 │ £3 7 0 Mrs. Mann 0 2 6 │

£ s. d. Total amount of Subscriptions for 1880 18 17 9 Missionary box – Mr. James Benny's, jun., Morphett Vale 0 15 9 Bank interest on £9 12s. 6d., from February to August, 1880 0 6 0 Balance to credit of Fund, as reported in Magazine last April 48 7 5½ £68 6 11½

From this £20 was sent to Synod to Eastern Australia, being the Presbytery's annual grant for the support of a Chinese evangelist on December 14th, 1880, leaving a balance to the credit of the Fund at this date of £48 6s. 11½d. JOHN SINCLAIR, Convenor.

––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––––– R. Kyffin Thomas, Printer, Adelaide.