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mented with the name of Christianity, is nothing else than an ill-adjusted system of Deism.

We observe again, as another consequence of the denial of Jesus's divinity, and which attaches itself, with all its weight, to Socinianism, is, that it leaves the soul involved in all its guilt, and exposed to all the horrors of the second death. Our guilt is infinite, and therefore far too ponderous a burden for any created agent to bear. But Socinians view Sesus as a mere man; they therefore, like the Jews, have to look for another, for be who is revealed to us in the Scriptures, according to their views of him, must be utterly unable to become responsible for them. Infinite wrath stands against us. A creature, as the Socinian deliverer is, would sink under it, and, perishing in the attempt himself, leave us involved in ruin. No deliverance can be effected for us on the Socinian hypothesis :-no; but all the wrath due to men for sin, remains still upon them. How absurd and destructive their notions, which lead them to reject à Saviour every way able to save to the uttermost, and put their trust in one who is utterly inadequate to deliver them at all! Consider then, if infinite guilt be your verdict, and infinite punishment be your desert, a finite Being cannot save you ; and you are yet involved in the awful punishment, in all its magnitude and horrors. Weigh these Things seriously; let the terrors of the Lord influence you, and his own word direct you, - they are meant for your good, with the most tender desire for your eterual welfare. Falkland.



I HAVE seen, at different times, a page or two of your valuable Magazine occupied in laying before the Religious Pab. lic an account of the inadequate provision which many congregations make for their ministers; and arguments used to draw the attention of the friends of genuine religion to the subject, and to stimulate them to exert themselves to render those who minister to them in 'holy things, in some degree comfortable. But, after waiting from year to year, in expectation that some plan would be devised to remedy the evil, and remove all just ground of complaint, I have neither seen nor heard, although my acquaintance with the Protestant Dissenters, called Orthodox, is pretty extensive, that any thing has been done to ameliorate the condition of those who have too much reason to complain.

Is it not shameful, does it not argue a want of all due consideration, that not a few dissenting congregations can raise as much at one collection, for certain objects, as they raise for their minister in the whole year? Is there not something in this like detestable pride, and vain-glory, well knowing that their liberality will be exhibited to the view of all who read certain Public cations? I have frequently been grieved to hear persons, who

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should know better, say, Ministers are only entitled to a bare competence, a mere subsistence.” But why, I ask, with a degree of indignation, why, are they entitled only to a mere subsistence? Are they worse members of civil society than other men? This, surely, will not be affirmed, except by the invete. rate enemies of the cross, who, like Haman, say, ' It is not for the king's profit to suffer them to live. Are they worse members of religious society than all others? This, no man, in his sober senses, will dare to avow. Why then, I ask again, have they a right only to a mere subsistence? From what premises do per. sons who talk in this manner draw their conclusions ? Not from the Mosaic Dispensation; because, under that, a suitable provision was made for the priesthood. Not from the gospel; because the Apostle argues from the provision made for the ministers of religion under the Law, to what ought to be done under the gospel. Not from the principles of common equity and justice, which, with Scripture, say, that "the" industrious“ labourer is worthy of his hire.” It is evident, then, that the premises from which they infer, that ministers are entitled only to a mere subsistence, exist nowhere but in gross ignorance, or in, what is worse, base ingratitude, and want of affection for their spiritual guides.

Many congregations, when told they should be more liberal to their ministers, reply, We are a poor people!' – and well they may be, who are guilty of such flagrant injustice to their ministers. How can they expect to prosper in their temporal concerns, who make no suitable provision for their pastor and his family? Have they not too much reason to fear being cursed in their basket and in their store, while they are so wofully neglectful of their ministers? Let any one go over the whole nation, and he will find those congregations in the most flourishing circumstances, in their secular affairs, who support their ministers in a decent and comfortable manner.

Congregations are very apt to put ministers in remembrance, that they are only the servants of the church. Be it so. Then their own account of the matter furnishes, what logicians call argumentum ad hominem. Does not every one know, that the law will oblige a master, who hires a servant into his family, to find him suitable and sufficient provision ? But some may ask, ! What does the writer deem sufficient?' To this I return no answer, Circumstances must determine how much is necessary. But istherenot, in every congregation, a person to be found of good common understanding,who knows what is required to cover the expense of a decent, but frugal mode of living ? This cannot be doubted. Let him step forward, and tell the rest what ought to be done. Or, let some solid reason be assigned why a minister of the gospel skould sit down to a worse dinner, or wear a worse coat, than his hcarers, in moderate circumstances. I know but of one that can be assigned ; and that is often he has it not in bis power. But why has he it not in his power? Because, say many, he is en

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titled only to a bare competence, a mere subsistence. subsistence! "Tell it not in Gath.' Is now the way in wbich many Protestant Dissenters treat their ministers, especially those called Orthodox, an eternal disgrace to them? Methinks, I hear some as they read, exclaiming, a Libel!

a. Libel!

Be not alarmed; no libel, but a true statement of lamentable facts.

Should any think that I am an interested individual, -a minister, whose people do not provide for my temporal wants, they are greatly inistaken. I have neither church nor congregation; and, consequently, not the least dependence on any : but, as it is a business in which ministers themselves cannot appear with a good grace, it is high time that the Luity should take it ur. Pray, what encouragement is there for young men of real religion and talents to enter into the Christian ministry, however well disposed to it, when they see so many godly ministers and their families struggling with deep poverty, and almost in a state of starvation? I hope the observation, which has oftea been made by persons of a mean, covetous, and avaricious mind, is become stale, and ceases to influence the minds of those who love the gospel; viz. That ministers should be kept humble and poor, for then they prcach hest.' This is just as sound reason. ing as to say, that a minister is in the best frame for the calm investigation of divine subjects, and the discharge of all ministerial, Christian, and relative duties, when his miod is tormented with painful apprehensions of beir.g involved in debt, and of becoming a disgrace to his profession! Who can believe this ?

Should any ask, What plan would the writer wish us to adopt to remedy the evil of which he complains ? - I know of none superior to that which has long been acted upon in the late. Mr. Wesley's societies. Let him who earns but twelve or fourteen shillings per week, lay by one penny per week; and let a person of approved fidelity be chosen, into whose hands it shall be deposited, to be produced on the quarter-day. Let bim who earns between twenty and thirty shillings, dedicate twopence to the support of his minister ; and let people of some property Codtr bute in proportion. Lpon this plan, I am bold to say, a sum suficient to render the minister comfortable will be raised. It needs only to be reduced to practice, to prove its propriety and mtility. Some, perhaps, will say, The man who earns but twelve or fourter'n shillings per week, has more need of having a penny given to him, than one to be taken from him. Granteel: but the question is, would he live one degree worse through the werk, for having devoted one penny to the purpose specified? I answer, No.

I shall wait a reasonable time, to hear whether what I have written have any good cffect upon the professed disciples of Christ. If it have not, they shall hear from me again through the same medium, if admissible, or the most popular newspapers in the kingdom, as I am determined to persevere till the object in yiew be obtained.




Let us cleanse ourselves from all futhiness. ARCHBISKOP LEIGHTON, ia a serinon oá those words, says, “It is the Lord who is the Saactifier of his people; he purges away their dross, and pours clean water unon them, ace rding to his promises ; yet doth be call us to cleanse ourselves. te puts new life isto us, and causes us to act, and excits us to it, and calls it up to act in the progress of sanctification. Men are strangely inc ned to a parverse coastruction of things. Tell them that we are to aci, and work, and give diligence, then they would fancy a doing in their own strength, and be their own saviours. Again: tell then that God works all our works in us, and for us, then they wouit take the ease of doing nothing: 'If they cannot have the praise of doing all, iney will sit still with folded hands, and use no diligencs at all: but this is tae corrupt logic of the flesh; its base sophistry. The apostle reas vas just contrary : “ It is God that worketh in us, both te will and tod.,;. therefore,' would a carnal heari say, ' We need not work, or, at least, may work ver: carelessly ;'-—but he infers, . Therefore, let us work out our' salvation wi h fear and trembling ;' i. e. in the more humble obedience to Goi, and dependence or him, not obstructiog the influence of his grace, and, by sloth and negligence, provoking him to withdraw or abate it. Certainly, many ia who in there is the truth of grace, are kept ye!: low in the growth of it, by their own slothfulness, sitting still, and not beştirring themselves, and exercising the proper aciions of that spiritual life by which it is entertained and advanced.'

ILLUSTRATION OF JONAH IV. And it came to pass, when the sun did arise, that God prepared a vehement

east wind ; and ihe sun veut upon the head of Jonah that he fainted, und wished in himself to die, and said, It is better for me to die than to live.

Tuis account of the extreme heat of the climate of Nineveb, is well Mustrated in the ingenious Mr. Campbell's Travels, age 130.

It was early in the evening when the pointed turrals of the city of Mosul opened on our view, and communicated no very unploasant sensations to iny heari. I found myseif on Scripture-ground, and could not help feeling some portion of the pride of the travelier, when I reflected that I was now wiibin sight of Ninivea, renowned in boly writ.' The city is sealed in a very barren sandy plain, on the banks of the river Tigris. The external view of the town is much in its favour, being encompassed with stately, walls of solid stiina, over which the sleeples or minarets of other lofty buildings are seen with increased effect. Here I first saw a éaravan encamped, kalting on its march from the Gulph of Persia to Armenia ; and it certainly made a most noble appearance, filling the eye with a multi ude of grand objects, all uniting to form one magnificent whole. But, though the outside be so beautiful, the inside is most detest. able. The heat is so intense, that, in the middle of the day, there is no stirring out; and, even at night, the walls of the houses are so heated by the day's sun, as to produce a disagreeable beat to the body, at a foot or even a yard distance from !hem. However, I entered it with spirits, because I considered it as the last stage of the worst part of my pilgrimage;

bui, alas! I was disappointed in my expectation, for thiq Tigris was

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dried up by the intensity of the heat and an unusual long drought, and I was obliged to take the matter with a patient shrug, and accommodate my mind to a journey oa bors back, which, though not so long as that I had already made, was likely to be equally dangero!!"; and which, therefore, dema dd a full exertion of fortitude and resolution.

• It was still the hot.season of the year, and we were to travel through that country, over whica the borrid wind I have before mentioned sweeps its consunin, blass, it is called, by the l'urka, vamiel, -- is mentioned, by holy Job, uuder the nam. of the Eas! Wyd, and extends its ravages all the way froin the extreme end of the Gulph of Can'aya up to Mosul;,it carries along with it takes of fire i ke threa'ls - silk : - instantly strikes dead those thai breathe it, and coo-umes them inwardly to ashes, the flesh soon becoming black as a coal, and droppin off the bones. Philosophers consider it as a k nd o electric fire, proceeding from the sulphureous or pitro iis exhalatious, which are kindled by the ag tation of the winds. The only possible means of escap from its total effects, is to fall fiat on the ground, and ther:by prevent the drawing it in to do this, however, it is BCressary first to see it, which is not always p ac cable,

The ordinary neat of the climate is extremely dangerous to the blood and lungs, and eves to the skin, witch blisters and pecls from the Aesh, affecting toe eyes so much, that travelrs are obliged to wear a trans: parent covering over them, to keep off the heat.?

Ancient Pageants. In ancient times, in this nnd other cou tries, religious plays used to be performed. Clerkenwell, in London, derives its name from the parish, clerks, who used to intei therm for sacred drainas. The history of Swedeq records a very extraordinary incident, which took place at the presentation of the Mystery of tie Passion, under King John II. in 1513.

The actor who perforined the part of Longinus, the soldier, who was to pierce the Christ on the cross in the side, was so transported with the spirit of his action, that he really killed the man who personaled our Lord; why, falling suddenly, and with great violence, overthrew the artress who repre. sented the holy mother. King John, who was present ai this speeta :le, was so enraged against Longinus, that he leaped on the stage, and struck off his head. The spectators, who had been delighted with the too-violent actor, became infuriated against their kin?, fcil upon him in a throng, and killed him, This anecdote, whils it shews the power of dramatic exhibitions, argues liitle in furour of the religious use of the drama. Indeed, they must frequently have tended to rendur holy things ludicrous, The writer remembers to have seen in Shrewshury, at a pageant of this kind, a man and woman personating Adam and Eve; the latter offering an apple to him from a bianch of a tree, and the former giving her a hox on the car for her parus. In an ancient book, yet preserved in one of our eities; there are items of the expences incurred by these · Farces, Moralities, or Mysteries, as they were called; for instance, so much for a new club for Cain,' so much for a new beard fir, Judas,' and a certain sum for

ale for the Devil' Il is well that all these fooleries are now laid aside in Protestant countries; but someihing like them is still kept ap in Portugal, and oiher Caiolic nations

An Indian woman, from Mevissing, came to one of the brethren, and told him tual, as soon as she had a good heari, she would turn to the Lord Jesus. A!' replied he, 'you want to walk on your head! How can ou get a good beart, unless you come first to Jesus ;

Missions of the United Brethren.

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