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should feel that our time, our property, our influence, our children, all belong to God. We are not our own.
Dr. Grant was well entitled to make such an appeal to his fellow-Christians, for he "had made great sacrifices for the cause of the Redeemer; giving his property and himself, and all, to advance it; he knew the blessedness of giving, as well as the responsibility." he had made sacrifices in leaving his children, he properly threw the responsibility of their right training on the Church." The notices of failing health become more frequent. Each succeeding letter
contains some such allusion to it as the following:
My own health is such, that I have attended to the various missionary duties which devolve upon me, such as prescribing for the sick, superintending the village schools and our Sabbath schools, teaching a class in English, receiving and returning visits, &c. But yet I am far from well. Since the attack of the Cho. lera, which brought me so low eighteen months ago, my stomach has often rejected all kinds of food almost as soon as I had eaten it, and before it had time to experience any change. I have hitherto found partial relief from taking free exercise on horseback; and my plans of labour for the ensuing summer will require this kind of exercise almost daily, and often constantly. The climate, however, appears to be very prejudicial to my constitution, and although I hope to be useful for some time, perhaps for years, I expect to labour in weakness and pain. But if I only suffer for the cause of Christ, and am permitted to be a co-worker with Him, I will count it all joy, and toil on, rejoicing in the precious truth, that "there is a rest for the people of God."
vided it is well done. I trust I feel willing to do or to suffer the will of God in this matter; and blessed be His name, there remaineth a rest to His people, where "there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain."
Twin daughters were now added to his family. His wife, he says, was in com
fortable health. He knew not how soon
he was to be called on to resign her. She died the following January, after fourteen days' illness. Her death was most edifying; but as her Memoirs have been published, we shall pass on to the succeeding events of Dr. Grant's life; suffice it to say, in the words of his biographer, that "He who tried his faith thus severely, also gave him grace to sustain him under the burden of his affliction, and they seemed necessary to prepare him for the arduous labours and severe trials to which he was to be subjected during the remainder of his brief and weary pilgrimage."
In the Autumn of 1839, he made a tour through Mesopotamia and Assyria. At Mardin, in Mesopotamia, he and his companion nearly fell a sacrifice to the bloodthirsty Koords, who had slain several of the chief men of the city. They returned to a convent four miles distant, seeking the protection of the patriarch; were, however, pursued by a party, amounting to a hundred men, and only escaped through a division among their enemies; some saying, "What have these men done that we should shed their blood?"
And others, "Why should we injure the patriarch who has done us no harm?”
"After visiting the ruins of Nineveh," Again, he writes in the same strain in (we quote his words,)" I set out on the November of the same year, 1838,
The most prominent symptom under which I labour, is irritability of the stomach, inducing it to reject my food more or less frequently-often every meal for days together. It is, undoubtedly, the effects of the hostile climate; of course it occasions much suffering; but I do not mind that so long as I have strength to labour, as I have most of the time. What the result may be, is only known to our heavenly Father. But in this I rejoice, that He will order all things well. Nor do I feel anxious for the future, or whether my work is long continued, pro
7th October, on a tour in Central Koordistan, or ancient Assyria. You know I have been long anxious to visit the Nestorian Christians inhabiting the almost inaccessible mountains of the lawless and sanguinary Koords. God has at length prepared the way for me, and brought me safely through their country; and after a deeply interesting visit of six or seven weeks among the Nestorian mountains, I have at length reached my former residence in ancient India. The result of my visit to that hitherto inaccessible region, where no European had before penetrated, I trust will prove highly subservient to the cause of Christ. The way
appears now to be open for the mission- | contemplate what fills so many with terary to enter that most interesting and ror and trembling; it is good for man promising field. My journey that his comfort be disturbed, and his through that part of the country was an arduous and difficult one, but highly in- poor pride humbled; his wandering heart, teresting and satisfactory." thus bruised, is prepared to receive the seed of faith; it takes root, and rises, and bears the fruit of the fear of God. Great precaution will everywhere be used, too much will be done to prepare against death, too little to prepare for death."Life of Rev. H. Möwes.
The Board now gave him permission to visit America. He availed himself of it, as it appeared desirable to him that he should have a personal interview with the Prudential Committee preparatory to labours among the mountain tribes. It was also necessary to make arrangements for his children. Ere he had completed his preparations for returning home, his twin daughters died. In 1840, Dr. G. revisited America. His stay was short, as he wished to visit London to arrange for the publication of his work, entitled, "The Nestorians; or, the Lost Tribes," simultaneously there and in America, and to reach "Mesopotamia in season, to avoid the hot winds of the desert, which are dangerous to the traveller in July and August."
It was a remarkable interposition of Providence that hindered Dr. Grant from embarking in the ill-fated President, as he had designed to do.
"Shall I now mention that thundercloud, which is the topic of general conversation, which all look out for, and which no one sees till it strike him or his? To me it comes like a majestic tempest, mighty to make the most careless solemn, and to impress the boldest scoffer with the feeling of his dependence on a higher, an irresistible power. The world has, in part, learned what that means, God is a living God.' From His gifts of immediate good, the sun which He guides in its course, the blessings which He sends, the health which He bestows, the peace He guards, the harvests He blesses, they will not perceive that He is the living God. So now, through the fearfulness of His judgments, they must learn what manner of care His is. He is there on the earth, and walks among men with searching eyes, and marks from the thunder-path of His solemn progress, if any will seek to know Him. You will calmly
"Let the spirit of emigration and colonization be awakened in a few hearts,
and who knows but those who trouble us may turn out to be some of our best men?-men into whom God has put great strength for the worthiest ends, though hitherto it has been perverted to bad ends? What a multitude of people there are in England who are troublesome just because they have energies which they do not know how to use, and which, perhaps, on this soil they will never learn to use, except for mischief! What a number of brave spirits, who cannot understand why they are sent into the world and wish themselves well out of it! What hearty young men, tearing their souls to pieces with rationalist and communist doubts, which would settle themselves in action if they could find a field for it! What stout churchmen spending good zeal upon baby questions about surplices and altars! What good liquor evaporating in froth and fury in speeches at Protestant associations! What capital men, who are giving up body and soul to defend the six points! What noble hearts formed in God's image destroying themselves in the saloons of Belgravia, in the gin-shops of St. Giles! Now, a true, divinely-taught Englishman might fuse together these stone elements of power and of confusion, and make them the stones of a glorious temple in some faroff region of the earth. Out of much worse and more discordant materials were the cities and churches of Christendom raised. We are not born an age too late; the good day may be at hand."— Politics for the People.
Whilst I have been endeavouring to give you a correct idea of the present position of the Established Reformed Church of France, the secession which had been represented as so alarming an affair, has exhibited its true character and extent in a meeting which has been long maturing, and was actively gathered from all parts of the country. The evidence thus furnished of the complete failure of their original expectations-the transformation of the plan of a Free Church into that of a union with some dissenting bodies-and, finally, the abandonment of Presbyterianism, which was set aside in order to make room for Congregationalism, are topics so interesting, that I am induced to interrupt the course of my narrative in order to touch on these ecclesiastical news. I do not know what will be said in foreign parts of the United Synod; but I will make it as clear as day to your readers
1st, That they have found it impossible to organize a Reformed Free Church in France.
2d, That it was necessary to have recourse to the Dissenters, in order to form any Synod at all.
3d, That the Congregationalist Dissenters managed to sell their assistance, which they knew to be indispensable, to their new friends, at such a price that Presbyterianism has been sacrificed.
And 4th, That the union of Church and State has been formally condemned, though originally openly maintained; and the friends of National Establishments, like the supporters of Presbyterianism, have been obliged to yield in the Synod to the Dissenters and Congregationalists.
I should tell you, in the first place, that the Synod, though it thought necessary to preserve that name, is no Synod at all. Thirty-one churches (we shall see immediately the meaning of that word) sent representatives. These delegates represented chiefly various shades of Congregational dissent. The sum total of the disruption of the National Church, amounted to three ministers and three laymen. This part alone says enough for the disruption. After a whole year of exertion, of warfare, of newspaper articles, of correspondence, of journeys at home and abroad, six members to compose the Synod! The necessity of opening the door to admit other elements besides the Church of France, is very obvious; but the door was opened so wide, that English and Swiss dissent rushed in, nipped the Free Church in the bud, strangled it before it was born.
How this was accomplished, it is difficult to explain, as the Synod thought proper to keep its sittings secret. Members only were admitted. While the Synod of the Established Church of France, like that of Scotland, courts public inspection, this Synod-we do not know by what name to designate it-judged obscurity to be indispensable. It opened and closed in darkness. We are told, however, that the most affecting harmony prevailed among them, and that they were perfectly satisfied with their work.
Of these thirty-one churches, hear what says a religious newspaper of high character and extensive circulation :-" We say nothing of two places of worship reckoned as two churches; the Chapel Taitbout and the Chapel Saint Maur, are classed as two distinct churches, though they have no separate funds, and the
same directors; and they had four deputies in the Synod. No doubt, there are churches within churches. family is a church of itself in Scripture A pious language; but if we are to use the word in its ordinary signification, we may ask what are the Free Churches of Vincennes, of Montendre, of Tolouse, and others which need not be named? We were perfectly ignorant of their existence, and were not a little surprised to hear of them. Ten or twelve persons without organization, without a minister, and without a place of worship, did not seem to us to form a very regular congregation; nor did it ever occur to us, that they should be represented in the Synod by one or by two deputies. Many more important churches than these, have we seen born and die; and it appears to us, that for the present, the only purpose they can serve, is to make an appearance on paper."
It may be, that the seceders are satisfied with the success of their movement; but not less so, certainly, are their brethren of the Established Church, to see that a denomination which reckons more than 700 ministers, and above 8000 elders, has furnished to the Separatist Synod a complement of only three ministers and three laymen. The public will judge on what side the satisfaction is the best founded.
But what we have now to say respecting the ecclesiastical constitution elaborated in August last with closed doors, will prove still more clearly the points we have advanced. If the National Church element was swamped in the Dissenting element, in reference to the number of delegates who adhered to each respectively, it was much more articles of the Constitution. In the first so in the place, any church which proposes to join the United Synod, "must receive no assistance from the State." At the time of their secession from the Established Church, Messrs. Frederic Monod and Gasparin declared repeatedly, that the question of Church and State was not the cause of their separation. M. de Gasparin had indeed recently published a book, in which he distinguishes between the independence of the Church, which he demands, and its separation from the State, which he does not demand. us insist on independence," says he, "in"Let stead of insisting on separation. Independence is a doctrine written on every page of the Bible; separation nowhere." M. Frederic Monod held the same views. His ministry of twenty-five years' standing in the National Church, the journal which he edited, his ordinary conversa
tion, all proved this; but in order, I
reject State commission, sprung from a This is not all. The obligation to necessity which imposed other and still harder conditions. We have in France, beyond the pale of the Established tain number of Derbyists, or Plymouth Church, among pure Dissenters, a cerBrethren, Irvingites, Baptists, &c., whom it would be impossible to draw into the Union if the points of difference were touched at all. Should they, then, insist on infant, or on adult baptism? baptism by sprinkling, or by immersion? On Should they adopt a close, or an open held a special office of Divine appointcommunion? Was the ministry to be ment, or an arbitrary arrangement of a temporary character, and revocable at pleasure, according to the opinions or caprices of the people? There was no hope of opening on all this. Accordingly, silence. all these points were passed over in
nevertheless, it is most certain. After a This appears incredible; but, tution which, neither of baptism, nor of year of toil and labour, behold a constithe Lord's Supper, nor of the ministry of the Word!
the constitution of the Union. The third No trace of discipline is to be found in article merely says, that every church shall have its own. But what sort of discipline is it to be? Who is to appoint are there to be? What are to be their the ministers ?-the elders? How many duties?—their rights? How are the do they depend?-on each church ?-or ministers to be consecrated? On whom the privilege of administering the sacraon the Synod? Are they alone to have ments? with the laity? Not one of these quesOr are they to share this duty tions is answered, or even mentioned. It is evident, that out and out Congregationalism, the absolute sovereignty of each flock, has triumphed, and that Presbyterianism, the only form of Church government which practised for three centuries, has been comthe Church of France ever conceived or pletely sacrificed, by men who, nevertheless, quitted the National Church with the professed object of carrying with them the system of their ancestors, but, in reality, to dash it in pieces at the first step of their progress!
(To be continued.)
SERMON BY DR. KRUMMACHER.
Leaving the Pastoral Conference," held in Berlin last summer, Dr. Krummacher preached in the Louisenstadter Church a very eloquent and powerful sermon on Ezekiel xxxvii. 21-28, " And say unto them, Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land," &c.* Besides a short introduction, the sermon consists of three parts. In the first of which, the Jews are considered as witnesses of the truth of God's providence and revelation; in the second, as the people of the covenant; and in the third, as the future missionaries of the world. Of the whole of the third head, as setting forth the views of such a celebrated man as Krummacher, concerning the future destiny of the Jewish nation, we subjoin the following version:
"But when shall Israel's time come? Perhaps soon. Certain it is, that the Scriptures place the universal conversion of mankind in connection with the commotions and changes of the so-called last time, and especially in close connection with those divine judgments which are then to befall and annihilate the kingdom of antichrist; and the reign of antichrist is hastening to its end,-Satan's time is fulfilled. The huge machination to overturn the old Christian world with its faith, its views, its opinions, its morals, and its laws; and to substitute, in its room, a new world, grounded on the principles of a hell-enkindled philosophy, in which no God and no immortality shall be believed, but in which man shall be his own God, his own corrupted caprice, his only law, and temporal gratification his only heaven, this Satanic machina
The entire discourse is to be found in the thirty-third annual publication of the Neueste Nachrichten aus dem Reiche Gottes, pp. 326-335.
tion is already well-nigh matured! The war, which is now kindled under bloodred banners, is no longer a strife of political principles, but in its inmost nature, a campaign of extermination, led by the ungodly against the saints, by anarchy against all supremacy of law, by fanaticism against every Christian thought,a storming of heaven,-an armed conspiracy against that which is divine in every form and revelation; and but wait -wait but a little, and it will clearly manifest itself as such! Before we have bethought ourselves, the last squadron of the prince of darkness shall be arrayed on the battle-field; and beside the banner of the man of sin, will float the sister banner of the Holy One. And Israel, too, for of this the Scripture speaks plainly, will add to that fearful power, its fire-breathing contingent of impoisoned troops; and, according to the prophecy of the old Jacob, Dan shall be a serpent biteth the horse heels, so that his rider by the way, an adder in the path, that shall fall backward.' Remember, O Prussia, that thou, with thy King, art first of all hated, and threatened with destruction from that factious rabble!
There must still be in thee a sound kernel of moral strength, a might of faith, of piety, and of true attachment to the ordinances of God, or thou wouldst not be regarded by the enemy as the representative of the kingdom of God. But beware, beware! Thou carriest the enemy in thine own bosom. Grasp thy breastWhen the Lord plate and thy shield.
shall come to judgment in storm and in tempest, thou wilt also receive they portion. But while this judgment shall be to the one as scattering lightning, it shall be to the other as a refreshing shower; and in its train shall succeed the conversion of Israel.
"And Israel being converted!--Oh! even before consulting the Scripture record, I can imagine what a great and ennobling manifestation that will be. It will be such a manifestation as the race of men has never yet seen. The whole of that rich capital of gifts and mental endowments, which still remains in this wonderful nation, as in an inexhaustible mine, and even now are so powerfully manifested, albeit generally in an unhallowed manner, shall then be