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of communication, "earthen vessels." Let politicians range themselves each under their respective leaders, and furious in their party zeal scatter every kind of opprobrium on all around; but God's saints should remember that they have but one Lord, one King, one Head, even the Lord Jesus Christ, and that all they are breth

ren.

The work before us needs but brief observation: the continual call for new editions shews the high regard in which it is held, and our former notices of it in its preceeding editions has sufficiently given our opinion of it: it is indeed a beautiful little work.

The Fourfold Peculiarity of the Church of God, a Sermon, by Charles Drawbridge. 12mo. pp. 36. London: Highams.

THE scripture selected as the basis of this discourse, is 1 Peter ii. 9, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him, who hath called you out of darkness into his marvellous light:" and the designations given supply the title which the author gives to it. It is a lively, energetic discourse, and if the writer can practise all which he so vehemently calls upon his readers to perform, particularly in the latter two or three pages, he is a happy and a privileged man.

The Book of the Law Illustrative of the Grace of the Gospel; a Theological Course, by a Layman. 12mo. London: Dinnis.

We do not pretend to have read this work throughout; what is before us consists of four parts, each of about 30 or 40 pages closely printed in such small type, that really it would have been a work of no small labour to have accomplished it. It appears to us that there is to be a

part for each month in the year; if so, when the residue reaches us, we will notice the entire work more at length.

The writer is evidently a thinking man, well acquainted with the letter, at least, of scripture, and with those subjects which form prominent features in spiritual christianity. In the first part he takes up the ark as a figure of baptism; the priesthood of Melchizedeck a type of the priesthood of Christ; the Spirit of adoption, and the Spirit of prayer. Similar subjects fill the other numbers. We can do little more than announce the work, What we have read did not appear to contain anything either very excellent or very remarkable, neither did we, in our hasty glance over its pages, perceive anything particularly erroneous.

Hart's Hymns, with his Experience. 72mo. London: Palmer and Son.

THIS hymn book has been for many years a favorite pocket companion with us; it may be well styled a poetical epitome of experimental divinity: but it is too well known and too much loved to need praise. This edition is, we understand, the smallest ever printed, and may be easily clasped in the hollow of the hand. The type is however very distinct; and we were pleased to observe that the printer, in his ambition to make it small, has not excluded the author's experience, which is at all times a valuable enrichment to the contents.

The Sea; and a Word on Behalf of the British and Foreign Bible Society, by the Widow of a Clergyman. 18mo. pp. 40. London: Whittaker and Co.

An interesting little work for juvenile readers, descriptive of the ocean in its characteristics and productions, with particular reference to the seas mentioned in scripture.

POETRY.

FRIENDSHIP.

True friendship is the noblest earthly gift Which heaven on man bestows; the cordial drop,

That mingling with the bitter cup of woe,
Gives a kind tincture to the deadly draught.
Not mines afford a gem of equal worth;
But ah! how rarely found amid the croud:
Tho' glittering counterfeits may oft appear,
And many a phantom borrow friendship's

name.

Smooth complaisance, and well-dissembled words,

And flattery, hid beneath the specious mask
Of humble admiration and esteem,
Are often seen; these plausible appear,
And dressed in friendship's garb may please
awhile,

And cheat th' unwary heart, that trusts too far
Their seeming innocence and honest face.
Self-interest is the secret spring that guides

them;

This stopped, or broken, the machine stands still,

Or falls, and shivers into worthless fragments.
While the frail scenes of momentary life
Bound the low, narrow view of vulgar minds,
Ambition, envy, pride, and restless rage
Emit their baneful sparks; till soon, ah! soon
The blaze expires, and all is dark for ever.
But friendship, kindled by true godliness,
(And thus she claims relation to the skies,)
Sheds her kind lustre o'er the path of life,
And guides the feet through many a thorny
brake,

Unhurt: she points with upward aim to heaven;

To heav'n from whence the sacred ardour came, And guardian angels own the kindred fire.

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Pray that hope may strengthened be,
That confidence may cheer;
That Satan may be made to flee,
That doubts may disappear:
Softly, softly!

Softly speak for God is here.
Pray that I may fearless view

The swelling tide draw near; May speed the sable current through, Triumphant over fear :

Softly, softly!

Softly speak for God is here.

* * * * * *

But now let glad hosannas rise,
Though death may frown severe,
For now I see the opening skies,
And my bright home appear:
'T is beautiful!

How beautiful the prospect here.
I see my own gold mansion now,
And coming seraphs bear
The coronet to deck my brow,
The raiment white to wear :
"T is beautiful!

How beautiful the prospect here.
The throne, the glory throne I see,

Immanuel thou art there; Sweet Saviour, art thou beckoning me, I come the bliss to share : "T is beautiful!

How beautiful the prospect here.

REZENEB.

PRESENT AND ETERNAL DISTINCTION.

"I will put a division between my people and thy people; to-morrow shall this sign be."-Exod. viii. 23.

Children of God, and heirs of bliss,
In Christ your great redemption is.
God is your Father, he 'll protect,
Nor ever you one hour neglect ;
His mighty arm all potent still,
Shall make you bow unto his will;
And though you smart beneath his rod.
Own him your ever-gracious God.
His arm divides the world and you,
His grace doth all your pow'rs renew;
His mercy keeps your soul from harm,
His love your inmost pow'rs doth charm.
He is a sovereign, gracious God,
Oh cast on him your ev'ry load;
He 'll ev'ry burden bear, and show
What his omnipotence can do.

Thus saith the Lord,
"I will divide,
And separate from men of pride;
I will divide between my own,
And all the slaves of Satan's throne.
And where I this division make,
Sinners shall tremble, fear, and quake;
My children thus shall taste my love,
And all their foes my wrath shall prove.

I will divide on earth below,
And to my sons my glory show;
And though vain men this glory see,
It shall their utmost terror be.
This glory here shall cheer my own,
Who my rich favours oft have known;
But it shall make my foes to fly,
Though no pursuing hand be nigh.

Though troubles oft my people vex,
And e'en my dealings them perplex;
I'll through the wilderness divide,
And for my chosen still provide.
On me they shall for mercies call,
I am their God, their King, their all;
And when they call I 'll ever hear,
And save them from their every fear.

But my own time the deed shall do,
By which I'll make them conquerors too;
The hour is fix'd, I will not change,
Nor my own purpose aught derange:
Until my time, in vain they try
From foes or troubles e'er to fly;
But my appointed time shall come,
To save them here, and take them home.

Th' appointed hour of death draws near,
Then to my own I will appear;
From sin and Satan them divide,
And bring them safe through Jordan's tide:
They all shall reach that happy shore,
Where foes and snares perplex no more;
Division there I 'll ever keep,

And from the 'goats' secure my ' sheep.'

Who would not be a child of God?
Bought with a Saviour's precious blood?
Redeemed from sin, secur'd from hell,
Made meet with Christ in heav'n to dwell?
Come sinners, come, to Christ come in,
Ask him to pardon all your sin;
For all who come there 's mercy free,
In him who died on Calvary's tree.

Men may deride, but heed them not;
No praying soul can be forgot:
He'll hear your prayer, and save you too,
And bear you safe through ev'ry woe.
Pure happiness alone is found,
In Jesus' ways, on gospel ground:
How great his love! the soul's best food,
O taste and prove, the Lord is good."
Haste, dearest Lord, that happy day,
When all thy own shall learn to pray;

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For the Restoration to Health of Mr. JAMES
WELLS, the Beloved Minister of the Sur-
rey Tabernacle, Borough Road.
Look down, dear Saviour, from on high,
And listen to thy suppliants' cry;
We come opprest with anxious care,
Regard, O Lord, our earnest prayer:
We come thy favour to implore,
Our Under Shepherd, Lord, restore.

The sheep within this fold are thine,
Lord, then on our affliction shine;
And though, thy purpose to fulfil,
Clouds may obscure our "little hill,"
Revive with healing beams once more,
Our Under Shepherd, Lord, restore.

Oft hath he brought ns richest food,
Opening the mysteries of thy word;
Oft on the wings of faith and love,
Raised us earth's fleeting things above,
On heights of covenant love to soar:
Our Under Shepherd, Lord, restore.

Oft when perplexed with self and sin,
With cares without, and fears within;
When darkness seemed to veil the throne,
Oft hath he Zion's landmarks shewn;
Pointing our faith to yonder shore:
Our Under Shepherd, Lord, restore.

Blest by the Holy Spirit thus,
Our pastor, Lord, is dear to us;
Fed by his means with finest wheat,
For him we seek the mercy-seat:
Revive and strengthen as before,
Our Under Shepherd, Lord, restore.

Though sick in body, firm in soul,
Thy glory he would yet unroll;
Give therefore, Lord, more copious showers,
Feed him that he may nourish ours:
And let him while his health is gone,
Dwell very near th' eternal throne;
Enjoy communion with the Lord,
And frequent hear a cheering word.
May breezes from the heavenly hill,
In strengthening fragrancy distil;
May leaves from the celestial tree,
Soon set his frame from sickness free :
Established more than heretofore,
Our Under Shepherd, Lord, restore.

MOSES G.

THE SPIRITUAL MAGAZINE,

AND

ZION'S CASKET

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"For there are Three that bear record in heaven, the FATHER, the WORD, and the HOLY GHOST: and these Three are One."-1 John v. 7.

"Earnestly contend for the faith which was once delivered unto the saints."-Jude 3. Holding the mystery of the faith in a pure conscience."-1 Tim. iii. 6.

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SEPTEMBER, 1840.

MY FATHER IS THE HUSBANDMAN."
John xv. 1.

THERE is a certain Farmer who farms his own estate with wonderful wisdom and prudence (Eph. i. 8). He was determined to buy this estate cost what it would (Eph. i. 5), and buy it he did, at an incredible price (Acts xviii. 28). He values much what he has bought so dearly (Zech. ii. 8); and moreover, he takes good care to keep what he so much values (Is. xxvii. 3; John xvii. 11).

This Farmer has a great many servants. Some of them are good servants (Matt. xxiv. 45, 46) and love their master: others (for all are included under the general name of "servants," Matt. xxv. 14) are evil servants and aim to thwart his purposes (Matt. xxiv. 38). The former regard not their own stuff, knowing that the good of all the farm is their's (Gen. xlv. 20); and they are abundantly satisfied with the fatness of his house (Ps. xxxvi. 8). The latter vote themselves of great importance, although the natural condition of both classes is mere beggary (Rev. iii. 17) to say the best of it (Rom. iii. 10).

This Farmer rises up early in the
September, 1840.]

morning (Jer. vii. 25), as all who wish to attend to their business ought to do (Rom. xii. 11); and many of his good servants follow his example, in order to wait upon their master, and to receive his directions for the day (Ps. lxiii. 1).

The Farmer goes into the fields, and walks among the green pastures and still waters, in order to see his sheep. The diseased he commands to be strengthened, the sick to be healed, the broken to be bound up (Ezek. xxxiv. 4), the weak to be supported (1 Thess. v. 14). Often he commands them to be removed from one pasture to another, according to their strength (Heb. v. 13, 14; 1 Cor. iii. 2). And in the winter season he takes care to have them fed with the stores which he lays up for them: for "in the days of famine," says he, "they shall be satisfied," Ps. xxxvii. 19. When they fall, he commands the helpless animals to be raised up (Ps. cxlv. 14); and when they take it into their heads to quit their proper pastures and chuse paths for themselves,-why then he suffers a great black dog to run after them and bark: so that the silly creatures stop short, stand aghast, pant with terror and disquietude, turn round, run again to

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the fold, and find that their only security is with the footsteps of the flock (Song i. 8). This great thundering dog is kept chained up (Jude vi). He cannot devour the Farmer's sheep. He would if he could (1 Pet. v. §). But not being permitted to do this, he contents himself with bullying and bellowing at them, and frightening them out of their wits, or with vexing and teazing them, and leading on smaller dogs (Phil. iii. 2) to do the same: all which, by the judicious management of the Farmer, is made to redound to the safety and benefit of the sheep (2 Cor. xii. 7).

There are several flights of doves on this estate. The Farmer is very fond of these birds. He will often stand listening to them with delight: for their voice, he declares, is sweet in his ears (Song ii. 14). And he often speaks of the care that he intends to take of them when they shall "fly to their windows" Isa. lx. at " evening time," Zech. xiv. 7; and of the penalties which await those poachers who have been always endeavouring to consume them (Ps. lxxiv. 19; lxxix. 11, 12, 13), against whom he threatens to proceed according to law (Ps. xxviii. 4).

His chickens have been a source of great grief to him. He used often to call to them, and would have gathered them with as much tenderness as the hen herself when she gathers them under her wings (Matt. xxiii. 37, 38); but they would not listen to his voice, and therefore were devoured by the eagle (Deut. xxix. 49) and other birds of prey.

He makes it his business to super intend the breaking in of the young cattle on the estate. At first they are unaccustomed to the yoke, and give themselves a great deal of unnecessary pain by their resistance to it (Jer. xxxi. 18). But when they find that it is an easy yoke (Matt. xi. 29) they work with greater tranquillity. And the Farmer never pushes them beyond their strength (John xvi. 12),

but feeds them with "clean provender," lays meat to them, and takes off the yoke on their jaws (Hosea xi. 4).

There are two sorts of ground on this estate. Some of it drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed. But there is on the estate another kind of ground which beareth thorns and briers, which is rejected, and which is nigh unto cursing, whose end is to be burned (Heb. vi. 7, 8). The Farmer however resolves to sow the whole of the estate. He commands his seed to be carried throughout the length and breadth of the land; and wherever seed can be thrown, thither he sends the feet of the ox and the ass (Isa. xxxii. 20): not that he looks for any produce from bad ground (for he knows how to distinguish good ground from bad); but because he has reasons of his own for demonstrating, by public experiment, the inveterate sterility of the bad part of his estate, which is proof against every agricultural process whether rough or gentle (Heb. vii. 19; 2 Cor. ii. 16). The truth is, that the whole of his estate was barren and good for nothing (Eph. ii. 1) when he first took it in hand. How then (it may be asked) does it come to pass that any part of it is fruitful? Why, it is because there are parts of the estate which he dresses with dressing which he himself provides (Jer. xxxi. 33): and there are other parts which he does not dress, and for which he provides no dressing (Rom. ix. 18). You know very well that men insist on the right of doing what they will with their own. If you have two fields, both of which are clearly and decidedly your own property, will you not claim the privilege of dressing one, and leaving the other undressed, if you think proper? If for any reason of your own, (the furtherance of agricultural science for instance,) you are determined to shew the difference

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