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opposition to ilie:se divine laws, indissoluble marriages, and Christian, or Turkish, appear to me no other than unnecessary private property. He goes on to assert, human inventions set up to terrify and enslave mankind,
that these prejudices have uniformly produced the great and to monopolize power and profit.” Eut whatever est crimes, suffering, and misery ;' and he adds, soon Mr. Owen may be in personal character and in private after, it, therefore, appeared to me to be the time when life, (and I have heard him spoken of as an amiable these artificial evils might be removed, and when an man,) I can only say that I heartily agree with a writer, entire new order of things might be established.'"
whose pamphlet is lying before me that the 'Socialist is a “But asking your pardon, Sir," said the Whitesmith. self-convicted infidel, not only an infidel, but a libertine; not "Do not you, who hold the Christian Religion, profess to only a libertine, but a scoffer; a scuffer of the worst descripchange the moral world ?"
tion, who avows for his object the sweeping away of all exist“We profess nothing of the sort by any wisdom or ing laws, religions, and institutions from the world: that power of our own, but we teach this to be the great end upon the broad, blank, and desolate platform, he may plant and object of the Lord our God, who has revealed Him a'new creation ;' in which shall dwell not ‘righteousness,' self to man in the Gospel; and we kuow no power short but myriads of rational beings, who are to render of God can change the world. Aud as we believe that themselves sapremely happy by joining the blasphemy the Spirit of God brooded over the dark unformed chaos, of the Atheist to the sensuality of the brute.” before order, light, and beauty appeared on the material “Well, sir, we shall see,” said the Whitesmith: “ Mr. world; so we believe that the same power must brood over Owen is well aware that he has to meet a whole host of the chaos of the fallen nature of the individual man, prejudices, but if we live to see the experiment of his before any effectual change can take place in the fallen principles fairly tried, perhaps, a different order of things, state of society. But I think you do not, according to and a different order of men, will shew to the world, wbat this Owenite system, believe that the nature of man is pure virtue really is, when freed from the shackles of fallen, and needs to be renewed.”
superstition and tyranny.” “ There is no occasion to “Why, not exactly so, Sir,” said the Whitesmith. wait out the trial of such principles,” said the aged man. “Man is the creature of circumstances, and Priests and « The experiment has heen tried. I am old enough to Rulers, and Laws enforced according to their bigotry and remember the French Revolution. Though more than tyranny, have brought society to what it is; of course forty years have past away, France has not yet recovered the individual has thus been degraded, but let his circum from the tremendous effects of that moral earthquake. stances be changed, and we shall in time see a new order Reason has been worshipped as a goddess, in the person of men springing up from a new order of circumstances. of a prostitute, and liberty has been proclaimed by those We believe that all the religions of the world have origi who allowed no liberty, but the licence of their own vile nated in error; that they are directly opposed to the and worthless passions; proclaimed amid the shrieks and divine unchanging laws of human nature; that they are groans, and dying agonies of unnumbered victims. All necessarily the source of vice, disunion, and misery; that that was noble, and venerable, and sacred, was swept away, they are now the only obstacle to the formation of a and the national voice publicly lifted up to deny the society over the earth of intelligence, of charity, in its existence of a God, in order that men, who liked not to most extended sense, and of sincerity and affection.” retain God in their knowledge, might have, both the
“ Are you quite sure," said the aged Minister, wo sphere and the opportunity permitted to them, of working had listened with something like a stare of astonish out their own wretched systems; and what have we seen? ment on his mild countenance " are you quite sure that the reign of terror! as that frightful epoch has since been you know what you are talking about?" "I only know, justly named ; and earth exhibiting upon its surface a faint said the man somewhat sharply, “ that am using Mr. picture of the disorder and the misery of hell itself." Owen's own words.” “ So I should suppose,” said the Pas
(To be continued.) tor, “but are you quite sure that he knows what he talks
* See “Socialism as a Religious Theory irrational and absurd," about ? For my own part I do not suppose that I have
by John Eustace Giles. any superior powers of understanding, but I must say, the more I look into this system, if it is worth the name CHRIST JESUS! dost Thou always plead of system, the more I am struck by its wretched absurdity.
With God in heaven for me! It is as daring an outrage npon common sense, as it
Oh! grant that as a little child is upon our holy religion, it is as opposed to the facts of
I may be brought to Thee. every day, life, as it is to the theories of Christian
As Thou didst walk upon the wave Philosophy. I see very little difference between the
Of the wild rolling sea, blasphemies of Thomas Paine and those of Robert Owen.
So may I thro' a stormy world When Mr. Owen said religions founded under the name
In safety pass to Thee. of Jewish Budhu, Jehovah, God ur Christ, Mahomet or
As Thou didst set the trusting sick
From their diseases free, any other, are all courposed of human laws, in opposition
So may my soul diseas'd with sin to nature's eternal laws, and when these laws are analyzed,
Be wholly beald by Thee. they amount to three absurdities, three gross impositions
I ask not worldly wealth, or power, upon the ignorance or inexperience of mankind,” he was
Or pomp of high degree; only stealing from Tom Paine, who says, “I do not
But grant a wise and faithful soul believe in the creed professed by the Jewish Church, by
To take fast hold on thee. the Roman Church, by the Greek Church, by the
For then tho' poor in this world's goods Turkish Church, by the Protestant Church, nor by any
Low and despis'd I be, Church I know of.' My own mind is my own Church.
Thro' the rich mercies of Thy grace All national institutions of Churches, whether Jewish,
I shall be more like Thee.
od Son of Mavery wound the churcorld.!”
as he slept in death upon the wondrous cross. No. 3.
Were it not for the agonies of that atoning death, OUR FIRST PARENTS.
were it not for “the travail of” the Redeemer's
“ Soul,” God would have no church amongst With a rapid pencil are these portraits delineated.
men; apostacy and rebellion would fill every Their history is concisely narrated ; but how
heart, and blacken every life; Satan would eventful that history! The details are brief; but maintain an undisturbed and undisputed empire: how pregnant with instruction!
and of every human being, without one solitary This constitutes a very striking difference be
exception, the appropriate and appalling destween the biographies of the Bible, and those cription would be "without God in the world !" with which, in our days, the press is continually “God,” saith Hooker, “frameth the church out teeming. The latter, of which the subject is of the very flesh, the very wounded and bleeding one who, while living, occupied, perhaps, no very side of the Son of Man. His body crucified, and large or important space in the eyes of mankind, his blood shed for the life of the world, are the are expanded into several volumes ; are given true elements of that heavenly being, which with the utmost copiousness and minuteness of maketh us such as himself is, of whom we come. detail; weary by their prolixity ; and are con For which cause the words of Adam may be fitly sequently closed with pleasure. The former are | the words of Christ concerning the Church, concisely given, simply told, possessing, in the | “flesh of my flesh, and bone of my bones.” view of a spiritual mind, an interest which never In “the garden of the Lord,” teeming and gives place to satiety, a charm which never fades, blooming with beauty on every side, were our and stores of practical instruction which are first parents placed. But paradise was not only never exhausted.
without them: paradise was within them. And How wisely and how kindly has God adapted the fruits and the flowers which displayed the his revelation to the circumstances of men; com rich and varied hues of loveliness, and exhaled prising it in one volume sufficiently large to the sweets of their fragrance around them, might contain all which it is essential for man, in his be regarded as emblems of those fruits of rightepresent state of being, to know; and not so large, ousness, and that beauty of holiness, with which but that even those, who have comparatively but their hearts and their lives were enriched and little time for reading, may acquire an extensive adorned. and intimate knowledge of its contents.
What an aspect of loveliness, we may easily In the account which is given of the earthly conceive, was presented by the features of our Stem, on which the great Heavenly Parent or first parents, when their bosoms were the mandained that the whole human family should grow, sions of purity, the temples of piety, the throne we find that like every thing which God has form of God! When not a single unholy conception ed, it was, as it came out of the hands of God, cast its dark shadow for a moment over their
good, very good,” and only good. As in the imagination; when not a single unholy thought other productions of his creative power, so in profaned and polluted the sanctuary of their Adam, the eye of Him, to whom “all things are mind: when every feeling and every affection naked and open,” could detect no, blemish. moved in perfect harmony with the will of their For, though he was “formed of the dust of the God, how beautiful, how glorious these beings, ground,”—and this, the recollection of our which his word had called into existence. But, origin, "of the earth, earthy," should check alas! the beauty is faded : the glory is departed. every rising of pride, and clothe us with deep Of the human family, as Adam was created humility ;-he was arrayed in the beauties of the parent, so he was constituted by God the the image and likeness of his God, and this covenant head and representative. The cove. should humble us still more, the recollection nant was violated; the penalty incurred; the that that image we have, alas! lost.
image of God effaced; the happiness of man And beautiful wast thou, () mother of man blighted in the bud; and a withering curse laid, kind, when issuing from the side of Adam, as he for his sake, upon the very earth on which he slept, thou also didst reflect thy Maker's image. trod. for this was not the privilege of Adam alone: Mark, how Satan rifled from man the sweets We read, “So God created man in his own of his holiness, his happiness, and his peace. image; in the image of God created he him; Mark, how wilily the tempter works for the male and female created he them." Beautiful, accomplishment of his purposes. It is unspeakLoo, was Eve, as the type and representative of ably important that we should not be "ignothe church of God; springing, as it were, from rant of his crafty devices :" for his nature is the opened side, instinct and warm with life | unchanged and unchangeable; he is the same from the very heart's blood of the second Adam, | malignant and subtle foe to us, that he was to
our first parents; he has the same consummate
Thoughts on Union with Christ. skill in veiling his designs, while he seeks to What striking language is used concerning the Church ensnare, to betray, and to ruin.
of God—a glorious church. What a wonderful thought is How did he“ beguile Eve through his subtle that-"ye are the light of the world;" it would be in darkty?" He approached her in the guise, he adness without the people of God. And that statement, dressed her in the accents of friendship. He
yet more remarkable,” which is his body, the fulness of professed an ardent zeal for her interests, and
him that filleth all in all.” assured her that those interests would be most
But this is a reflected glory, all derived from him, who
is the brightness of his Father's glory, all intended to reeffectually promoted, if his counsel were follow
flect into the world, the image and the character of him ed: “ Ye shall be as Gods.” He promised safety
by whom a God of Love is known; that as God is known in the path of sin. He affirmed that God would
to his people through Christ, so Christ should be known never inflict the penalty, which he had denounced by the world through his people. as the consequence of transgression: “ Ye shall "And what blessings flow to God's people through Jesus not surely die." Are not these the very darts Christ; perhaps it will be more scriptural to say in Jesus which he is continually drawing from his quiver Christ. What mercies Aow through that channel of the bow, and casting around him on every siile? Is church united to Christ, and still, perhaps, this blessed it not with the very same weapons that he still
thought is overlooked too much by many Christian assaults the souls of men? The acquisition of
people, who look upon Christ as a Saviour and Mediator, some advantage, or the enjoyment of some plea
but do not enough dwell upon, and draw the precious sure; impunity in the ways of transgression;
sweetness from, that thought, that their risen Lord is the
head of his body, the church. The membership of each disbelief of the plain declarations of God's
true Christian with Christ sometimes hardly finds a place Word; a persuasion that he will not execute
in the ground of the comforts of believing souls. his threatenings;-by artifices and allurements Upon this subject the Gospel is rich in illustrations; such as these, does the tempter still seek to various objects, within our daily observation, are brought “ beguile, through his subtlety," the children of forward to illustrate and explain the meaning of this men.
blessed truth; and, indeed, this is one especial way in Eve parlied with the tempter, and thus gave which the deep truths of the word of God are brought him a great advantage over her. She should
home to the understandings of those to whom the word of have fled from him, as a most dangerous enemy,
God is written, of those the eyes of whose understandings at the very first doubt which he insinuated of
are blinded. the veracity of God. Here, she stands as a
One of the most interesting illustrations of union with beacon to warn her children to the end of time.
Christ is to be found in John xv. chap.—the tree and its
branches. As we stand to contemplate the stately oakWhether the infidel calls himself a Socialist, or
the monarch of the forest, or the exotic vine, flourishing, assumes some other specious and imposing name,
and putting forth the tender grape, or see all, from the the very first attempt which he makes to shake stem to the thinnest twig, united, and partaking of the our faith in any one plain declaration of God, same life, the same sap, the same strength, drawn up the very first doubt which he insinuates whether from the roots to the stem, and circulating to the very what “is written " shall “come to pass,” should extremity of its branches; what an image is this of the be sufficient to unmask to us his true character, union between Christ and his people! He the stem, they and to unfold the real nature of his designs.
the branches; some larger, some smaller, some stronger, Eve gazed at the forbidden fruit, till, through
some weaker, some more fruitsul, some less fruitful, the inlet of a fascinated and admiring eye, un
some more beautiful, more honourable than others, but lawful desire gained admission into her soul,
all one with the stem, and all equally branches, and form
ing one tree. But suppose, instead of this, we were to acquiring greater degrees of strength as she
take a stem, and upon it tie the larger branches, and to continued to gaze. Here again she is a beacon
them again tie the smaller twigs, what would the work be?? to warn us. Why gaze on that which is pro The mere uniting likeness of a tree, with no life, no sap, hibited by God?
no strength, no union. Suppose again we see a tree, with “It is not, nor-it cannot come to-goud.”
all its principal branches shortened-cut off--and in their
place a number of twigs inserted-graffed in. We might Hath he forbidden it? Let that suffice. In
perhaps be led to enquire, will these dry branches live! turning away at once from the alluring object, A short time passes, the wood becomes united to the sten consist our wisdom, our safety, and our peace. of the parent tree, its sap flows into them, they live, not Let us learn from the history of the first and by their own life, but by the virtue Aowing from the fatal temptation, that gazing on the object, and parent stem. parleying with the tempter, are the swift har Another obvious and beautiful illustration is given in bingers of our defeat, and the heralds which
the thought, the body, and its members, referred to Eph. proclaim the approaching triumph of our enemy.
v. 30. We are members of his body, of his flesh, and af
his bones. As we look upon the hand, beautifully a'l PASTOR.
delicately as it is formed, do we ever consider it endoweil (To be continued.)
with separate life? does not its life flow from the body>
by God by gaze again sheep
do we ever consider it endowed with separate volition ? Are not all its motions regulated by the head? We may say the same of every separate member, their vitality, their power is not their own, though each is called upon to perform its own peculiar work, one to honour, another to dishonour. But let us suppose a member amputated, and an artificial hand, or arm, or leg, of the most costly and delicate workmanship, placed in its stead. It may, perhaps, be able to perform the outward functions of life; but is it alive—is it part of the body-does the blood circulate through it-does it feel, does it sympathize with the other members ? if they are vile, is the artificial member vile also ? Thus we observe the difference between separate vitality and the vitality of a member; we see also the difference between life itself, and the appearance of life, the clock-work performance of the functions of life.
These thoughts lead us to understand the scriptural truth of union with Christ. The Believer is united with Christ, not merely saved through Christ, he is joined to Christ spiritually, as a member is bodily united to the head, as a branch is united to the tree. The life of the Believer is Christ's, the spirit of the Believer is Christ's, the strength of the Believer is Christ's. The spiritual blessings of the Gospel are not given to the Believer as a man gives a gift to his friend, in which from that time he has no more property, but which has received a new ownership. But they are received evermore from Christ by a perpetual flow, as the blood in the veins, or the sap in the tree, and while communicated to the Believer, are still the property of his spiritual head.
How often we find these truths brought to a practical bearing in life-how often ministerial disappointments may be explained through them, and those appearances of spiritual life and feeling, which at times raise the hopes, and cheer the expectations of the well-wisher to the immortal soul, and which after a time fade away, all are to be accounted for on this principle.
What spiritual person is there who has not at times watched the sick-bed of a friend, and sought to administer spiritual advice while supporting the weakened body? Is not the following, only an example of a class of cases, indeed but too numerous, and one which will readily be perceived to be a true, though painful story :
A person, occasionally a hearer of the Gospel, was seized with a severe illness, to which he was constitutionally liable; his anxious family sent for the clergyman of the place, who soon was seated by his bed side, and a most touching scene it was. The sick man was racked with severe pain, the drops of perspiration stood on his forehead, his eye was sunk, his voice weakened, his whole appearance indicated extreme suffering. Soon, however, it appeared that there was a deeper pain than that of his body, for he began to speak of the anxiety of his soul. Language, expressing deep conviction of sin, fell from his lips--some particular sins he referred to, Sabbath-breaking especially, through he had not been a Sabbathbreaker to a greater extent than the generality of careless people, but that which did not hurt his conscience in health pressed heavily on it in the hour of sickness. He spoke of carelessness and neglects with an appearance of deep feeling, listened with the most earnest attention while the way of salvation, through the bloodshedding of Jesus, was set before him. At the time it seemed as
though he drank in the truths thus spoken to him, and expressed his intention, honestly meant at the time, to change his course of life, if God restored him to health. This did not appear the trusting to a future reformation, but the result of the conviction that his former life had been unsuitable to his present desires and state. The same earnestness continued during his recovery, and when warned of the danger of a return to his former careless ways, he constantly expressed a hope that it would not be so with him. It pleased God to restore him to health again, and for a time he was seen in his pew at church, an attentive and serious listener. By degrees the seriousness and depth of feeling decayed, he found hindrances to his attendance in the house of God, and in about a month's time, after his restoration to health, he became, and still continues, a cold, careless, negligent unbeliever
Upon the principle of spiritual life being drawn from Christ by union with him, the above story is easily explained. There was no union with Christ, therefore no real life; and when the circumstances which awakened the natural feelings had passed by, those natural feelings, being unsupported by spiritual life, soon subsided. Have we not often noticed a willow tree, or an elm, cut down in the winter, and laid by the road side, as the warm sun in spring shines upon it, it puts forth young shoots and leaves, and thus gives an appearance of life, but after a time these shoots cease to grow, and eventually wither. Do we enquire the reason of this appearance of life? The influence of the hot sun causes the sap to flow for a time, but having no root, therefore no life, the growth cannot continue. Thus, under the influence of outward circumstances, sickness especially, the dead soul counterfeits the actions of life, but there being no union to the head of spiritual life, the motions resembling life, after a time are exhausted and cease.
On the other band, many a gracious instance is seen where conviction goes on to a decided and abiding change, bringing forth its fruit to God, where there is a union of the soul to Christ through faith One afternoon, a soldier made his appearance in the study of a minister-he was manifestly an intelligent man, and of that commanding presence which distinguishes the regiments of horse.. guards. “Well, my friend, what do you want?" was the minister's observation. “I wish to converse with you," was the answer. “Do you remember on the 1st of January, 184, preaching on these words, 'Set thine house in order; for thou shalt die, and not live. You described the house out of order, the heart unprepared for death, the thoughtless worldly life of an unbeliever; you pointed out the regular steady life of many who lived without God in the world. I have always lived outwardly a correct life. I never was punished; I always prided myself on being a gentleman, and I thought that was religion enough.” “Don't you think so now?” “No; I feel myself a wicked sinner.” And it did indeed appear, from further conversation, that he was brought to feel the wickedness of his heart and life, and was really enquiring, “What must I do to be saved ?". He was enabled soon to understand the Gospel, and was brought to rest his soul on Jesus for salvation, to believe that his blood cleansed him from all sin. The officer immediately over him soon observed the change in him ; the humility of his deportment was so remarkable, and he gave full evidence of a change of heart. This has continued. And to what is this to be ascribed ? the answer will be found in John xv. 5. “ He that abideth in me, and I in him, the same bringeth forth much fruit;" he became, through believing in Jesus, a living branch of a living vine-the graft united to the tree-life begun—continued-enduringthrough union to the living head.
These are familiar illustrations of a most important doctrine; important, because in this channel spiritual blessings are found—because in this channel the poor sinning harrassed believer is more than tolerated by his heavenly father-he is accepted-admired-glorious. Jesus, his Saviour, is in heaven-glorious in his person glorious in his finished work, he sits on the right hand of God, the object of God's admiration-of God's love. But 'in such a consideration and view of Jesus, should his people's share in him be overlooked ? Does he not sit in heaven, on his Mediatorial throne to represent them! Does his Father love him the head alone, or every member of his mystical body? Do we love our children's head alone, or them altogether, from head to foot? Thus is Jesus in heaven accepted of his Father-his people accepted in him, Eph. i. 7. He is in heaven complete in his own glorious righteousness—they complete in him, Col. ii. 10. He is in heaven, beloved of his Fatherthey, loved as he is, John xvii. 23. In truth, they are by this union so identified with him, that the scriptures say, “as he is, so are they in this world." This is the life, this the acceptance of the Believer; and thus is that contradiction reconciled in him, “I am black, but comely, still sinning, still led away from God,” but from his union with Christ, still an object of God's love. Himself, and all he does for God, polluted—but himself, and all he does, accepted and approved of in Christ. Thus, all that the Believer is, or does, reflects glory on Christ, for all his power-all his strength comes from him continually ; and as the life which he lives in the flesh, he lives by the faith of the Son of God; all is from Christ, and all turns to the glory and praise of him, who loved him, and gave himself for him.
ness to be but the possible consequence of a good life here, and the contrary state, the possible reward of a bad one, must own himself to judge very much amiss, if he does not conclude, that a virtuous life with the certain expectation of everlasting bliss, which may come, is to be prefered to a vicious one, with the fear of that dreadful state of misery, which 'tis very possible may overtake the guilty; or at best the terrible uncertain hope of annibilation. This is evidently so, though the virtuous life here had nothing but pain, and the vicious continual pleasure; which yet is, for the most part, quite otherwise, and wicked men have not much the odds to brag of, even in their present possession; nay, all things rightly considered, have, I think, even the worst part bere.
“ But when infinite happiness is put in one scale, against infinite misery in the other; if the worst that comes to the pious man if he mistakes, be the best that the wicked cap attain to, if he be in the right; wbo can without madness run the venture ? Who in bis wits would choose to come within a possibility of infinite misery, which if he miss, there is yet nothing to be got by that hazard. Whereas on the other side, the sober man ventures nothing against infinite happiness to be got, if his expectation come to pass. If the good man be in the right, he is eternally happy; if he mistakes, he is not miserable, he feels nothing. On the other side, if the wicked be in the right, he is not happy; if he mistakes, he is infinitely miserable. Must it not be a most manifest wrong judgment, that does not presently see, to which side, in this case, the preference is to be given ? I have foreborn to mention any thing of the certainty, or probability of a future state, designing here to shew the wrong judgment, that any one must allow he makes upon bis own principles, laid how he pleases, who prefers the short pleasures of a vicious life upon any consideration, whilst be knows, and cannot but be certain, that a future life is at least possible."
What if it should be true ? This question was forced upon my consideration in peru. sing the following passage in Lock's Essay on the Human Understanding, and which I submit for insertion in the Beacon, for the benefit of those who may not otherwise have read the article. It is to be found in the 2 Book, Chap. 21. Sec. 70.
« Preference of Vice to Virtue a manifest wrong Judg. ment." I shall not now enlarge any further on the wrong judgments, and neglect of what is in their power, whereby men mislead themselves. This would make a volume, and is not my business. But whatever false notions, or shameful neglect of what is in their power, may put men out of their way to happiness, and distract them, as we see into so different courses of life; this yet is certain, that morality, established upon its true foundation, cannot but determine the choice in any one, that will but consider. And he that will not be so far a rational creature, as to reflect seriously upon infinite happiness and misery, must needs condemn himself, as pot making that use of his understanding he should. The rewards and punishment of another life, which the Almighty has established, as the enforcement of his law, are of weight to determine the choice, against whatever pleasure or pain this life can shew; when the eternal state is considered but in its bare possibility, which no body can make any doubt of,--he that will allow requisite and endless happi
“A man shall be as an hiding place from the wind, and a covert
from the tempest, as the shadow of a great rock in a weary
Despair and death are riding,
One gust ber fate deciding;
Where find a place of “biding?"
The wild Simoom is whirling
Thick murky tempests hurling ;-
Some “covert” sure unfurling ?
The sun's fierce might is glaring;
Of those it's fervours daring ?
What rock's cool shade may share in ?
Some human ark is rending-
Our pilgrim's staff is bending-
A blessed shade descending !
His strength even we are bold in;
His mantle is unfolding;
Our Rock, our Shield beholding!