« VorigeDoorgaan »
with thick clay out of the bowels of the earth, derer consider how far their day is spent, nor how near
their sun is to setting; never consider once how the FRIDAY.
day goes over their heads, but still work deeper and * The world is crucified to me."-GAL. vi. 14.
deeper, till they bave opened a passage through earth Turn the full stream of nature's tide;
into hell, into which at last they fall headlong.Let all our actions tend
“ They shall look on me whom they have pierced, and stail “ They that are Christ's," saith St Paul, “ have cru
mourn."—Zeca. xii. 10. cified the flesh, with the lusts thereof." Did the
Vouchsafe us eres of faith to see rocks rend when Christ died for our sins, and shall
The Man transa'd on Calvarynot our hearts rend that have lived in our sins ? Oh!
To know thee, wbo thou art, the nails that pierced his hands should now pierce
The one eternal God and true! our hearts. They should wound themselves with their
And let the sight affect, subdue.
And break my stubborn heart. gorrows, who have wounded him with their gins! That they have grieved his Spirit, it should grieve evil of sin Behold this sacrifice by faith, and try
Art thou too little touched and affected with the their spirite.—Dyer.
what efficacy there is in it to make sin for ever bitSATURDAY.
ter as death to thy soul. Suppose thine own father “The glory that excelleth.”—2 Cor. iii. 10.
had been stabbed to the heart with a knife, and his
blood were upon it, wouldst thou delight to see, or Inscribing with the city's name, The heavenly New Jerusalem,
endure to use that knife any more? Sin is the knife To me the victor's title give,
that stabbed Christ to the heart-this shed his blood. Among thy glorious saints to live,
Surely, you can never make light of that which lay And all their happiness to know,
80 heavy upon the soul and body of Jesus Christ.A citizen of heaven below.
Flavel. Who would not work for glory with the greatest diligence, and wait for glory with the greatest par
WEDNESDAY. tience? Oh! what glories are there in glory!
“Cease ye from man, whose breath is in his nostrils. Thrones of glory, crowns of glory, vessels of glory, a
Isa. ii. 22. weight of glory, a kingdom of glory. Here Christ puts
Commit thou all thy griefs his grace upon his spouse, but there he puts his glory
And ways into God's handsupon
To his sure truth and tender care them, and in heaven the crown shall be worn by
Who earth and heaven commands. them; in this life believers have some good things, There are two things that should deter us from but the rest and best are reserved for the life to
dependence upon any man, viz., his falseness and his come.-Ibid.
frailty. It was the saying of a philosopher when he
heard how merchants lost great estates at sea in a SABBATH.
moment, “I love not the happiness which hangs upon " Pardon mine iniquity, for it is great.”—Ps. xxv. II. a rope." But all the happiness of many men hang Lord, I am come! thy promise is my plea;
upon a far weaker thing than a rope, even the perishWithout thy word I durst not venture nigh; ing breath of a creature. The best way to continue But thou hast callid the burden'd soul to thee; your friends to your comfort, is to give God, and not A weary burden'd soul, O Lord, am 1!
them, your dependence; and the best way to secnre Is it the greatness and the heinous nature of thy yourselves against the rage of enemies, is to give sins that atřict thee? Possibly thou mightst think God your fear, and not them.-Ilid. I flatter thee, to tell thee thou shouldst gather ground of hope rather than of despair; for thou hast now a
THURSDAY. plea for pardon. See how the Prophet David urgeth this as an argument with God for the forgiveness of “ Him hath God exalted to be a Prince."- ACTS V. 31. them: “For thy name's sake, O Lord, pardon mine
Jesus, hail! enthroned in glory, iniquity.” Why? It may be they are so great that
There for ever to abide! they cannot in justice be pardoned: yea, “ O Lord,
All the heavenly hosts adore thee, pardon mine iniquity, for it is great." It is a very
Seated at thy Father's side. strange argument, one would think, thus to plead Who can conceive the happiness of the saints in with men : Pray, pardon me, because I have done the presence-chamber of the great King, where he you a great injury;" and yet, with God, whose sits in his chair of state, making his glory eminently thoughts are not as the thoughts of men, and whose to appear in the man Christ? Šis gracious presence ways are not as the ways of men, this strange argu makes a mighty change upon the saints in this world: ment is very forcible and prevalent : “ Lord, pardon his glorious presence in heaven, then, must elerate me, because I have sinned greatly:" thou speakest their graces to their perfection, and enlarge their more reason by far, than if thou shouldst say, My capacities. The saints do now experience that the ! sins are great and heinous, and therefore there is no
presence of God with them, in his grace, can make hope of pardon for them.—Hopkins.
a little heaven of a sort of hell; how great, then,
must the glory of heaven be by his presence there in MONDAY.
1 his glory! If a candle, in some sort, beautifies a cot“ The god of this world hath blinded their minds."
tage or prison, how will the shining sun beautify a , 2 Cor. iv, 1.
palace or paradise ? — Boston.
But are not rich to God,
Edinburgh : Printed by JOHN JOHNSTONE, residing at 13,1
Windsor Street, and Published by him at 3, Hunter As those that work in deep mines see not the sun, Square. London: R, GROOMBRIDGE & Sons. Glasgow: and know not how the day passeth away; so those J. R. M'Nair & Co.; and to be had of any Bookseller earth-worms that toil and drudge to load themselves throughout the Kingdom..
“ My Memory tracks each several way,
there be that go in thereat." You may think Since Reason did begin Over any actions her first sway;
how wide that gate is, and how broad that way, And teacheth me, that each new day
at which the world enters-along which the Did only vary sin.
whole world almost travels.
You think there is no way like this. You
are greatly taken with it. It falis in, to an hair's And others to my lust dispose,
breadth, with your desires. “There is nothing," As no rent-day should be."
you say, “ of Methodistic preciseness hero-110
stift-necked formality—no sad-featured hypoThat is a good resolution of David's in the crisy. It is a pleasant way to travel. What 39th Psalm : “ I said I will take heed to my merry-making is there amongst the gladways." May the Lord give us grace to take hearted multitudes that crowd along it! Out heed to our ways! There is hope of a man upon the fear of death, and the fear of judgwhen, from true conviction of sin, and a sincere ment! Eternity is yet a good way off. These desire to escape from it, he resolves in his we will think of in good time. Meanwhile we heart, with the help of God, to take heed to his will not disturl) ourselves with such gloomy
ineditations. Why spoil all by looking upon You may look to your ways from two points. such a death’s-head? See how invitingly the You are to do so. You are to look back-you path winds along. It is all covered with are to look forward. When a traveller comes flowers. There is singing of birds on every side.” to a bill top, he can take his breath there, and True-in one sense, it is all true; but, as you look back upon the track over which he has love your souls, be not deceived. The company journeyed. It lies like a chart stretched out at is great, but it is a company of hardened sinhis feet, and invites his perusal. Do you, who ners. These flowers, these blossoming lusts, are life's pilgrims, stop for a few minutes, and, are set with thorns; and would you have your as from a favourable eminence, look back upon souls stuck full of them? These songs shall your past ways. There is much to reflect upon. soon be changed into wringing of hands and
To aid your reflections, recollect that eter- bitter curses. Broad and pleasant as the way nity is the end of your journey. You are get- now appears, it is a bad way; it leads to deting towards it. Each week, day, hour, brings struction. It is the way along which Satan you nearer it. You have not thought sufti- drives this world; and you know where the
ciently on this. You were thinking, it is likely, end of his journey lies. What shall be said to I on no such matter-supposing that all things you, if, on looking back, you find that this is
were standing still, and you standing still in the way you have been travelling up till this the midst of them. To-day is so like yester- hour? But you have yet to look forward; for day, you thought there was no moving for there is much in that direction also to think wards. Standing still! There is no standing upon. still; at least in this world there is none. You must be reminded that your natural eyeYou were once little helpless children. See sight—the eye of a carnal heart-will not carry what you are now. How far time has brought you so far as it is needful you should look. If you on your life-journey! You started when you look no farther than it will carry you, you you first discovered a grey hair in your head. had almost as well not look at all. It will You could scarce believe it. With some of carry you no farther than to that dim bounyou a black hair is as great a rarity as a grey dary where eternity touches upon time. You
You are getting near to eter- may see the length of the border-land, and the nity.
river of death which flows between this world What have you to say or think when you and the world to come. It is not only as far look back upon your ways ! By what path as eternity you are to look-you must look have you been posting on all this while ? Ac- into eternity. You must do so through the cording to the course of this world? Are you Word of God. If you are in the way of the still in that way!-sailing with the stream ? world, take the Word of God, and see where Matters are not well with you. Are you living that way leads; whither it will inevitably conwithout the knowledge of God—tlie fear of duct you, if you persevere in travelling along God—the love of God! You are as yet in it. “There is no peace to the wicked.” Would " the broad way.” It leads to perdition. Our you but look forward, and see where it is you Saviour describes it : "Enter ye in at the strait are going! Surely it would startle some to see gate; for wide is the gate and broad is the how near they are to the pit-on its verge. way that leadeth to destruction, and many No impenitent, unconverted sinner is far from No. 28.
September 5, 1845.
one once was.
destruction. How very near to destruction are are the sias of your past life. , They have some! Not merely within sight of i:-at it, if i haped upon your scal all this mouriais-uad they could only see — within hearing of its of guilt. Can you for a moment think tha: horrid cries, if only they eculd hear. At the there is pardon for such a ore as you! Can you very edge of it-yet asleep! Surely the mise. I reasonally entertain any bure of salvation ! rable groaning of those already in it might Thou art berend the reach of mercy—thy case warn you from the like misery. They are cry. is hopeless." ing out to you to beware. What a calling out You must not only lesk at your own ways. is there to warn sinners to flee from the wrath but also at the ways of God. The doubts and to come! God is speaking to them out of difficulties of a tru's awakened soul are else heaven. Christ is beseeching them. The Holy ' unanswerable and insuperable. “Jy thuughis Spirit is striving with them. Ministers are are not your thoughes, neither are your ways crying out to them. Xay, the very lost soals, my wars, saith the Lord. For as the Esaseis in hell are imploring them to fe from the are higher than the earh, so are my wars wrath to come. Did not the rich man," being higher than your wars, and my thoughts than in hell, earnestly entreat that one night be sent your thoughis." Claris: " is able to save them :o from the dead to warn his brethren upon earth, the uttermost that come unto God by him.” The who, to their own destruction, were walking in question of your salvation is not a questica his footsteps ?
about your merits and deservings. What are Have some pity upon yourselves. Look back your sins, tha: the blood of Christ should not be on your past ways. Look forward, also, whither able to wash them out! The Father has de you are hastening. Are you in the broad ! clared his satisfaction with the work of Christ, way!" Continue not in it an hour longer. I and has set Chris: forth to be a propitiation for Why should you linger till the avenger of sin; and surely you may be satisfied. But you blood be upon you! Were you but crying out do not doub: Christ's ability to save you: it is “What shall we do to be saved !" Salvation about his willingness that you are concerned. is not far off. It is near at hand, if only sit. And no wonder. Conscious of your utter de
ners were in downright earnest. It is near at pravity, your innumerable and grierously ama ! hand; but it must be sought after. It must be vated sias, you are cast down with the thought
sought earnestly, prayerfully-with much dii that there can be no mercy in Christ for such gence. “ Strive to enter in at the strait gate." as you. Consider what the revealed will of There are two things there. The gate is erat God concerning you is; for it is with it that -those that would enter must strin. The gate you have mainly to do." As I live, saith the
is strait; not so strais, however, but tha: ye Lord God, I have no pleasure in the death of | may enter, with God's help. You may enter, the wicked; but that the wicked turn from his
soul and body; but there is entrance for nothing way and live. Turn ye, turn ye from your evil i inore. The devil
, the world, and the flesh, must ways: for why will ye die, o house of Israel?" i be renounced. What a crowding would there The sinner little knows the thoughts that are
be, might men enter with their sins! This can in Christ's heart, when he supposes that he not be; therefore they pass on. But the s--cond may be unwilling. Add not to all your other thing is the striving. What a struggle has the sins that of questioning the willingness of awakened sinner in entering “the strait gate!” | Christ to save you. When he takes such pains Manifold are the elements of this struggle. to tell you how willing, nay, how anxious he is, What a hold, for example, have the lusts of take not the word out his mouth and deny the flesh, worldly-mindedness, the pride of life, it. Christ is dishonoured by the doubts of sin. upon him! Luok at some poor bird entangled ners as to his willingness to save them. “ Bein the snare of the fowler. It flutters and beats hold, I stand at the door and knock: if any its wings—from pure exhaustion it must give man hear my voice, and open the door, I will up; having gathered again a little strength, come in to him, and will sup with him, and he it again flutters and beats its wings. Even so with me." the sinner at the gate of life. These cursed sins have woven their meshes round his soul.
Awake, my soul, and praise They pull him down. He thinks he has escaped;
Christ's love divinehe is still entangled. Awakened, struggling
My soul, it exceedeth sinner, look unto Jesus; take hold of his omni.
All thought of thine. potent right hand, stretched down to thee. Hold fast by his gracious promises. He strug
Couldst thou soar to heaven?gles on. And being thus engaged between life
'Tis higher-steeper; and death, Satan comes up like a roaring lion;
Couldst thou pierce the abyss ?and with Satan he has also to contend with
'Tis deeper-far deeper. his own sins, and Satan stirring them up. The 1. enemy knows what the sinner has his eye upon,
Away with the sun, when the struggle is to enter at the strait gate.
In his dazzling flight, li - will not lose him if he can help it. " What!
Froin his rising at mort, est thou thus to give me the slip? There
To his setting at night
LITERARY DISHONESTY OF THE CHURCH OF ROME.
From the orient gate,
sialists seldom complained of being misrepresented, To the western star,
but endeavoured to defend their real doctrines as Christ's love !- 'tis longer,
well as they could. They succeeded, however, so ill Broader far.
in this work, that they soon found it expedient to
allege that the Protestants misunderstood and misThe earth around thee,
represented their tenets, and, at the same time, atThe heaven above
tempted to soften their absurdity by subtle and
insidious explanations. The universe floats
One of the first attempts of this kind with which In that infinite love.
we are acquainted, is to be found in a work published “My sins' prison walls
in 1634, entitled, “ Deus, Natura, Gratia, &c., by
Franciscus a Santa Clara, who was a professor in the Reach up to the sky”—
University of Louvaine, but had resided a long time Despair, O despair not!
in England. One object of his book is to show that Christ's love is as high :
there is no very material difference in doctrine be
tween Protestants and Papists; and with this view Tigher, far higher
he goes over the Thirty-Nine Articles of the Church Behold it shine
of England, endeavouring to show, in regard to those From above their height,
of them which are plainly levelled against Popish That love divine !
tenets, but where Popery is not expressly mentioned,
that the Popish doctrine, when rightly understood “My sins have plunged me
that is, by the help of his subtle glosses and Jesuitical In deepest abyss”
explanations—did not substantially differ from that The love of thy Jesus
of the Church of England: and in regard to those of Is deeper than this.
them in which Popish doctrines are expressly con
demned by name, that the compilers of the Articles My soul, thou despairest;
did not correctly understand what the doctrine of the Despair not, but fee
Church of Rome on these points was; that they conTo the bosom of Jesus
demned only an imagination of their own; and that,
if they had known the true Popish doctrines upon He waiteth for thee.
these topics, they would have characterized them in
a different way. “I have slighted his love"
Bishop Hall, in his “ Censure of Travel,” gives a It yearneth o'er thee;
very striking and graphic account of the fraud and “Resisted his Spirit"
maneuvring employed by Popish priests to entrap He striveth with thee.
Englishmen whom they found travelling upon the
Continent. It appears, from his statement, that the “ The divine wrath is kindled
art of softening and modifying the offensive tenets of Thy Jesus has staid it;
Popery had not yet found its way into Popish books, “My debt is past reckoning"
but was extensively employed in conversation. He
tells us that Thy Jesus has paid it.
Popery spoken and written are two
things,” and “that in discourse nothing is more or“I have crowned him with thorrs; dinary than to disclaim some of their received posiMy sins have him slain "
tions, and to blanch (whitewash) others, and to allege The blood Thou hast shed
that it is the malice of an enemy that misreports
them.” “They deliver,” he says, “the opinion of Was to wash from that stain.
their Church with such mitigation and favour as “Ah, love! divine love!
those that care to please, not to inform; forming the
voice of the Church to the liking of the hearer-not But can it be mine?".
the judgment of the hearer to the voice of the Receive Him, poor outcast,
Church. Resolved to outface all evidence, they make And Jesus is thine.
fair weather of their foulest opinions, and inveigh
against nothing so much as the spitefulness of our LITERARY DISHONESTY OF THE CHURCH slanders. It is not possible that any wise stranger
should be in love with the face of the Church, if they OF ROME.
might see her in her own likeness; and, therefore, We extract the following particulars from Dr Cun- they have cunningly masked one part of it, and ningham's Preface to Stillirgtleet's Reply to Gother painted another." The arts which, in Bishop Hall's -a singularly able and useful work, which is now very time, were employed only in conversation, have been scarce; and of which, we are happy to learn, that since extensively introduced by the Papists into their the respected editor is engaged in superintending a
writings; and his description, above quoted, applies
with singular accuracy to many of their productions new edition through the press. Bishop Stilling
in more modern times, and especially in the present fleet was perhaps the most learned and able of all
day. the many opponents of Popery whom the seven Perhaps the most celebrated Popish work directed teenth century produced; and his answer to Gother, to the object of representing Popish doctrines in a with Dr Cunningham's Preface and valuable Notes, fraudulent and insidious way, is Bossuet's “ Exposi
tion of the Doctrine of the Catholic Church in Matpresents, perhaps, the best summary of the Protestent argument, in short compuss, which is to be found produce a more striking illustration of the dishonesty
ters of Controversy;" and probably we could not in the language. The Notes will be found, in one
of Papists in representing their doctrines than by respect, particularly advantageous to students, as mentioning some facts in the history of this cele furnishing them with references to the principal brated production. But before proceeding to this works on the various branches of the controversy :
instructive and melancholy narrative, it may be
proper to mention the light in which modern Papists During the sixteenth century, Popish controver regard Bossuet's Exposition.
Mr Butler, in his Book of the Roman Catholic dentially had procured a copy of it when he was Church (p. 10), mentions Bossuet's Exposition as a chaplain to the British ambassador at Paris, and book in which a correct and authentic statement of submitted it to the public inspection. Bossuet then Popish doctrine is to be found; and in his Vindication asserted that it had been printed without his knowof the preceding work (1). 8), he makes the following ledge; but Wake produced unquestionable evideno assertion in regard to it :-* Roman Catholics have that this, too, was a falsehood. He at the same time but one opinion of it-all, without exception, acknow- convicted Bossuet of two other deliberate lies: one, ledge it to be a full and faultless exposition of the an assertion that he did not know of a book of Father doctrines of their Church. I could not, therefore, Crasset's, in which his doctrine about the worship of have referred Protestants to a more authentic expo- the Virgin Mary was censured; and the other, a statesition of the Catholic creed." Dr Murray, the ment in his pastoral letter to the new converts of his Popish Archbishop of Dublin, in his famous letter to diocese, in which he told them, that " not one of his " beloved fellow-Christians, the Protestants of them had suffered violence, either in his person or his Great Britain,” in regard to “ Dens? Theology," thus goods," although he knew well that they had been addressed them:-" Take the trouble of making your subjected to severe persecution, which he supported selves acquainted, through authentic sources, with both in theory and in practice. The fact that the real differences between us and you. You will
Bossuet's Exposition was recommended by the Pope find them in a little book which I pray you to read was adduced by the Doctors of the Sorbonne in 1717, over; it is a short explanation of the Roman Catholic as a proof that a diversity of opinion upon some points faith, by Bossuet.” Let us attend, then, to some of is tolerated in the Church of Rome. the circumstances connected with this “ full and Such is the history of the book which Butler, who fiultless exposition" of the creed of Popery, derived has published a life of Bossuet, and who must have chiefly from the prefaces to Archbishop Wake's known many of these facts, tells us “all Roman • Exposition of the Doctrines of the Church of Eng- | Catholics, without exception, acknowledge, as a full land," and to his two Defences of it, where they are and faultless exposition of the doctrines of their established by incontrovertible evidence. Bossuet's Church." Such was the man to whoin Dr Murray Exposition was published in 1671, when great efforts refers us for an honest and authentic statement of were making to convert the Protestants in France. Popish doctrine. It had the approving attestation of eleven bishops, and when it was fully printed, and just about to issue
EXCURSION TO ARRAN. from the press, its author sent a copy of it to the Faculty of the Sorbonne, who, instead of approving it,
LAMLASH. marked for correction not a few passages, in which the author, with the view of softening the harsh Thougu Lamlash has not all the beauty and grandeur tenets of Popery, had misrepresented the real doc of Brodick, it is very far from being devoid of interest. trines of the Church. Bossuet
diately sup Nature has done much for it. The noble bay, formpressed this edition, and in a few months published ing a semicircle, is about three miles in length from another, in which he availed himself, to some extent, north to south. In the mouth of the bay stands the of the censure of the Sorbonne; although even this he could never prevail on that learned body to ap
Holy Islc-a magnificent cone, nearly a thousand feet prove. Many Puupists disapproved of the book, as in height. On each side of the isle there is a conan unfaithful statement of Popish doctrine, and as venient entrance into the bay, which it protects and going too far in the way of accommodation of Pro- adorns; and within there is excellent anchorage testant prejudices. The reigning Pope, Clement X., ground, of sufficient depth for the largest vessels, positively refused to sanction it, though importuned and capable of containing a whole navy. Whats to do so for a period of five years; and it was not till after three years of reiterated importunity that his magnificent breakwater does the Holy Isle form! successor, Pope Innocent XI., was at lasť prevailed We read with wonder, as an astonishing achievement upon, in 1679, to recommend it “as eminently fitted of science, of a breakwater being formed by innato promote the Catholic faith, on account of its doc-merable beams, seventy or eighty feet in length, be trine, method, and prulence;" while, on the very ing driven through earth and rock by the tremendous same day, his Holiness issued another brief, approving a book which taught a difierent and opposite doctrine power of the steam-hammer; but what is this but from that of Bossuet and the Gallican Church on the
as the work of insects, compared with the stupendous subject of Papal authority. Imbert, a Doctor of might which must have been exercised when this Divinity in Bourdeaux, was accused of heresy in gigantic mole was pushed up through rock, and earth, 1683, and although he proved that his doctrine upon and water, and the elevated sandstone overflowed by the point was exactly the same as that contained in
a stream of melted porphyry? Behold the power Bossuet's Exposition, he was condemned and imprisoned for it by his archbishop. Witt, a 'Popish and the goodness of God! How many, after weatherpriest in Mechlin, was also accused of heresy in 1685, ing the storm, and casting anchor under the shelter of and though he supported his opinion by the authority this mighty breakwater, have said: “Thanks be to of Bossuet, in his Exposition, yet the Faculty of God, we are in Lamlash Bay!” Had Virgil ever been Louvaine condemned it as scandalous and pernicious. ' in Britain, we would have thought that he had Lam
Cardinal Capisucchi, Master of the Sacred Palace, lash in his eye when he wrote the following descripand Cardinal Bona, whose recommendations of the
tion:Exposition are prefixed to the later editions of it, taught, in their own works, published about the samo “Est in secessu longo locus; insula portum time, doctrines on the worship of saints and images
Efficit objectu laterum;" &c. opposed to that of the book which they recommended, " Within a long recess there lies a bay: and more in accordance with the tenets of the Church
An island shades it from the rolling sca, of Rome.
And forms a port secure for ships to ride." When these facts were published by Wake, Bossuet came forward, and publicly denied the existence of any edition which had been censured by the Sor
While it reminds the classical scholar of the stately bonne, and suppressed by himself. wake provi- hexameters of the Mantuan bard, it reminds the pious