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opposition to these 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 religious 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 I 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 or Christ, Mahomet or

As Thou didst set the trusting sick

From their diseases free, any other, are all composed 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.


No. 3.


as he slept in death upon the wondrous cross.

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

“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 wisily the tempter works for the male and female created he them.” Beautiful, accomplishment of his purposes. It is unspeaktoo, 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

we read,


our first parents; he has the same consummate skill in veiling his designs, while he seeks to ensnare, to betray, and to ruin.

How did he“ beguile Eve through his subtlety?" He approached her in the guise, he ad. dressed her in the accents of friendship. He professed an ardent zeal for her interests, and assured her that those interests would be most effectually promoted, if his counsel were followed: “ Ye shall be as Gods.He promised safety in the path of sin. He affirmed that God would never inflict the penalty, which he had denounced as the consequence of transgression : “ Ye shall not surely die." Are not these the very darts which he is continually drawing from his quiver bow, and casting around him on every siile? Is it not with the very same weapons that he still assaults the souls of men? The acquisition of some advantage, or the enjoyment of some pleasure; impunity in the ways of transgression; disbelief of the plain declarations of God's Word; a persuasion that he will not execute his threatenings ;-by artifices and allurements such as these, does the tempter still seek to beguile, through his subtlety," the children of

Eve parlied with the tempter, and thus gave him a great advantage over her. She should have fled from him, as a most dangerous enemy, at the very first doubt which he insinuated of the veracity of God. Here, she stands as a beacon to warn her children to the end of time. Whether the infidel calls himself a Socialist, or assumes some other specious and imposing name, the very first attempt which he makes to shake our faith in any one plain declaration of God, the very first doubt which he insinuates whether what " is written” shall “come to pass,” should be sufficient to unmask to us his true character, and to unfold the real nature of his designs.

Eve gazed at the forbidden fruit, till, through the inlet of a fascinated and admiring eye, unlawful desire gained admission into her soul, acquiring greater degrees of strength as she continued to gaze. Here again she is a beacon to warn us. Why gaze on that which is

prohibited by God?

“ It is not, nor-it cannot come to-goud." Hath he forbidden it? Let that suffice. In turning away at once from the alluring object, consist our wisdom, our safety, and our peace. Let us learn from the history of the first and fatal temptation, that gazing on the object, and parleying with the tempter, are the swift harbingers of our defeat, and the heralds which proclaim the approaching triumph of our enemy.

PASTOR. (To be continued.)

Thoughts on Union with Christ. What striking language is used concerning the Church of God—a glorious church. What a wonderful thought is that-"ye are the light of the world;" it would be in darkness without the people of God. And that statement, yet more remarkable," which is his body, the fulness of him that filleth all in all.”

But this is a reflected glory, all derived from him, who is the brightness of his Father's glory, all intended to reflect into the world, the image and the character of him by whom a God of Love is known; that as God is known to his people through Christ, so Christ should be known by the world through his people.

And what blessings flow to God's people through Jesus Christ; perhaps it will be more scriptural to say in Jesus Christ. What mercies Aow through that channel of the church united to Christ, and still, perhaps, this blessed thought is overlooked too much by many, Christian people, who look upon Christ as a Saviour and Mediator, but do not enough dwell upon, and draw the precious sweetness from, that thought, that their risen Lord is the head of his body, the church. The membership of each true Christian with Christ sometimes hardly finds a place in the ground of the comforts of believing souls.

Upon this subject the Gospel is rich in illustrations; various objects, within our daily observation, are brought forward to illustrate and explain the meaning of this blessed truth; and, indeed, this is one especial way in which the deep truths of the word of God are brought home to the understandings of those to whom the word of God is written, of those the eyes of whose understandings are blinded.

One of the most interesting illustrations of union with Christ is to be found in John xv. chap.—the tree and its branches. As we stand to contemplate the stately oakthe monarch of the forest, or the exotic vine, flourishing, and putting forth the tender grape, or see all, from the stem to the thinnest twig, united, and partaking of the same life, the same sap, the same strength, drawn up from the roots to the stem, and circulating to the very extremity of its branches; what an image is this of the union between Christ and his people! He the stem, they the branches ; some larger, some smaller, some stronger, some weaker, some more fruitsul, some less fruitful, some more beautiful, more honourable than others, but all one with the stem, and all equally branches, and forming one tree. But


instead of this, we were to take a stem, and upon it tie the larger branches, and to them again lie the smaller twigs, what would the work be? The mere uniting likeness of a tree, with no life, no sap, no strength, no union. Suppose again we see a tree, with all its principal branches shortened-cut off—and in their place a number of twigs inserted-graffed in. We might perhaps be led to enquire, will these dry branches live? A short time passes, the wood becomes united to the sten of the parent tree, its sap flows into them, they live, not by their own life, but by the virtue flowing from the parent stem.

Another obvious and beautiful illustration is given in the thought, the body, and its members, referred to Eph. v. 30. We are members of his body, of his flesh, and af his bones. As we look, upon the hand, beautifully adil delicately as it is formed, do we ever consider it endoweit with separate life ? does not its life flow from the body

It may,

do we ever consider it endowed with separate volition ? though he drank in the truths thus spoken to him, and Are not all its motions regulated by the head? We may expressed his intention, honestly meant at the time, to say the same of every separate member, their vitality, change his course of life, if God restored him to health. their power is not their own, though each is called upon This did not appear the trusting to a future reformation, to perform its own peculiar work, one to honour, another but the result of the conviction that his former life had to dishonour. But let us suppose a member amputated, been unsuitable to his present desires and state. The and an artificial hand, or arm, or leg, of the most costly me earnestness continued during his recovery, and and delicate workmanship, placed in its stead.

when warned of the danger of a return to his former careperhaps, be able to perform the outward functions of life; less ways, he constantly expressed a hope that it would bat is it alive—is it part of the body-does the blood cir- not be so with him. It pleased God to restore him to health culate through it—does it feel, does it sympathize with again, and for a time he was seen in his pew at church, an the other members ? if they are vile, is the artificial attentive and serious listener. By degrees the seriousness member vile also ? Thus we observe the difference and depth of feeling decayed, he found hindrances to his between separate vitality and the vitality of a member; attendance in the house of God, and in about a month's We see also the difference between life itself, and the ap- time, after his restoration to health, he became, and still pearance of life, the clock-work performance of the func- continues, a cold, careless, negligent unbeliever. tions of life.

Upon the principle of spiritual life being drawn from These thoughts lead us to understand the scriptural Christ by union with him, the above story is easily extruth of union with Christ. The Believer is united with plained. There was no union with Christ, therefore no Christ, not merely saved through Christ, he is joined to real life; and when the circumstances which awakened Christ spiritually, as a member is bodily united to the the natural feelings had passed by, those natural feelings, head, as a branch is united to the tree. The life of the being unsupported by spiritual life, soon subsided. Have Believer is Christ's, the spirit of the Believer is Christ's, we not often noticed a willow tree, or an elm, cut down in the strength of the Believer is Christ's. The spiritual the winter, and laid by the road side, as the warm sun blessings of the Gospel are not given to the Believer as a in spring shines upon it, it puts forth young shoots and man gives a gift to his friend, in which from that time he

leaves, and thus gives an appearance of life, but after a has no more property, but which has received a new time these shoots cease to grow, and eventually wither. ownership. But they are received evermore from Christ Do we enquire the reason of this appearance of life? The by a perpetual flow, as the blood in the veins, or the sap influence of the hot sun causes the sap to flow for a time, in the tree, and while communicated to the Believer, are but having no root, therefore no life, the growth cannot still the property of his spiritual head.

continue. Thus, under the influence of outward circumHow often we find these truths brought to a practical stances, sickness especially, the dead soul counterfeits the bearing in life-how often ministerial disappointments actions of life, but there being no union to the head of may be explained through them, and those appearances spiritual life, the motions resembling life, after a time are of spiritual life and feeling, which at times raise the hopes, exhausted and cease. and cheer the expectations of the well-wisher to the im- On the other hand, many a gracious instance is seen mortal soul, and which after a time fade away, all are to where conviction goes on to a decided and abiding change, be accounted for on this principle.

bringing forth its fruit to God, where there is a uniou of What spiritual person is there who has not at times the soul to Christ through faith One afternoon, a soldier watched the sick-bed of a friend, and sought to administer made his appearance in the study of a minister-he was spiritual advice while supporting the weakened body? Is manifestly an intelligent man, and of that commanding not the following, only an example of a class of cases, presence which distinguishes the regiments of horseindeed but too numerous, and one which will readily be guards. Well, my friend, what do you want?" was the perceived to be a true, though painful story :

minister's observation. “I wish to converse with you," person, occasionally a hearer of the Gospel, was was the answer. “Do you remember on the 1st of seized with a severe illness, to which he was constitution- January, 18“, preaching on these words, ‘Set thine ally liable; his anxious family sent for the clergyman of house in order; for thou shalt die, and not live. You the place, who soon was seated by his bed side, and a described the house out of order, the heart unprepared for most touching scene it was.

The sick man was racked death, the thoughtless worldly life of an unbeliever; you with severe pain, the drops of perspiration stood on his pointed out the regular steady life of many who lived forehead, his eye was sunk, his voice weakened, his whole without God in the world. I have always lived outwardly appearance indicated extreme suffering. Soon, however, a correct life. I never was punished; I always prided it appeared that there was a deeper pain than that of his myself on being a gentleman, and I thought that was body, for he began to speak of the anxiety of his soul. religion enough.”

« Don't


think so now?” “No; I Language, expressing deep conviction of sin, fell from his feel myself a wicked sinner.” And it did indeed appear, lips--some particular sins he referred to, Sabbath-break

from further conversation, that he was brought to feel the ing especially, through he had not been a Sabbath- wickedness of his heart and life, and was really enquiring, breaker to a greater extent than the generality of careless “What must I do to be saved ?'. He was enabled soon to people, but that which did not hurt his conscience in understand the Gospel, and was brought to rest his soul health pressed heavily on it in the hour of sickness. He on Jesus for salvation, to elieve that his blood cleansed spoke of carelessness and neglects with an appearance of him from all sin. The officer immediately over him soon deep feeling, listened with the most earnest attention observed the change in him; the humility of his deportwhile the way of salvation, through the bloodshedding of ment was so remarkable, and he gave full evidence of a Jesus, was set before him. At the time it seemed as change of heart. This has continued. And to what is


this to be ascribed ? the answer will be found in John xv. 6. “ 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 personglorious 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 pos. session; day, 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; who can without madness run the venture ? Who in his 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

If the good man be in the right, be 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."

to pass.

What if it should be true ? This question was forced upon my consideration in perusing 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.

E“ 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 bis 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
land." Isa. xxxii. 2.
When on the howling wintry blast
Despair and death

are riding,
When creaks the hapless vessel's mast,

One gust her fate deciding ;-
O where her anchor may she cast,

Where find a place of “biding ?"
When on swart Afric's torrid sands

The wild Simoom is whirling-
And o’er affrighted pilgrim bands

Thick murky tempests hurling ;-
Where may they look for guardian hands

Some "covert” sure unfurling ?
When o'er far India's sultry plain

The sun's fierce might is glaring;
Say what shall cool the fever'd pain

of those it's fervours daring ?
Ah say! what shelter may they gain,

What rock's cool shade may share in ?
When sorrow like a piercing wind

Some human ark is rending-
When sin's wild hurricane we find

Our pilgrim's staff is bending-
We have a covert sure assigned,

A blessed shade descending !
For Jesus knows our weakness well,

His strength even we are bold in;
And He who calmed the tempest's swell,

His mantle is unfolding;
Beneath his shadow we may dwell,

Our Rock, our Shield beholding ! Y.

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