It glows and glitters in my cloudy breast, Or those faint beams in which the hill is drest, I see them walking in an air of glory, O, holy hope, and high humility- many tribulations he must enter into rest. He knoweth the wicked could have no power over him, unless it were given them from above. He knoweth that all is done for the best, to them that love God; and that God could dispose means, if it were so expedient, to bring to nought all the devices of the ungodly. When the servants of God were cast into the hot burning furnace, because they would not worship the golden image that the king Nebuchadnezzar had set up, who would have thought that the fire could not burn? or that their bodies should not have been consumed? Yet did God in the midst of the fire preserve them, so that "not one hair of their head was These are your walks and you have show'd them me, burnt, neither were their coats changed, nor any To kindle my cold love. Dear beauteous death, the jewel of the dust, Shining nowhere but in the dark : What mysteries do lie beyond thy dust, Could man outlook that mark! He that hath found some fledg'd bird's nest, may know At first sight if the bird be flown; But what fair field or grove he sings in now, And yet as angels, in some brighter dreams, To some strange thoughts transcend our wonted themes, And into glory peep. If a star were "onfined into a tomb, Her captive flame must needs burn there; But, when the hand that lock'd her up gave room, She'd shine thro' all the sphere. O, Father of eternal life, and all Created glories under thee! Resume thy spirit from this world of thrall Either disperse these merits, which blot and fill HENRY VAUGHAN. Miscellaneous. THE CHRISTIAN'S JOY.-"With joy of the Holy Ghost." This is that which passeth all natural sense and wisdom. Many seem to take in good part, and abide patiently, afflictions, loss of goods, imprisonment, and loss of life; but no man can rejoice in the suffering of these things, but the child of God: no man but he whom Christ hath chosen out of the world, but he whose name is written in the book of life, but he in whom the Spirit beareth witness with his spirit that he is the child of God. He knoweth that through From "Bp. Jewell's Exposition on the Epistles to the Thessalonians. A new edition, by rev. Peter Hall, M.A. London: Wertheim. 1841." Every attempt to reproduce the writings of our great reformers shall have our warm approval. The theology of that age was of a manly, uncompromising cast, exhibiting great intellectual power, and asserting the soundest scriptural principles. We have long known and valued Jewell's exposition on the Thessalonians, and we rejoice to see it reprinted in a convenient shape. We most cordially recommend it to our readers: still justice obliges us to say that this edition is valuable, not in consequence of the editor's care, but in spite of his carelessness.-ED, smell of fire came upon them" (Daniel iii. 27). Let us never forget this notable example of God's power to deliver his servants, that we may ever be earnest and careful to profess our faith in him, and to strive unto the death for the setting forth of his glory. It fareth even so with the children of God in the persecution of this world: troubles, miseries, and adversity compass them, as the fiery furnace compassed those three men of God: but God covereth them with his mercy as with a cloud, that nothing shall hurt them. I say not all that stand in like defence shall in like sort be so preserved, that their bodies shall not be pierced; for God suffereth the wicked to destroy and kill his servants, and to consume their bodies to dust and ashes: yet are his servants warned not to fear them. When the apostles were beaten because they had spoken in the name of Jesus," they departed from the council, rejoicing that they were counted worthy to suffer rebuke for his name" (Acts v. 41). "We rejoice," saith St. Paul, "in tribulations; knowing that tribulation bringeth forth patience, and patience experience, and experience hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us" (Rom. v. S-5). The comfort which is given in this case to the godly, is hidden within them. For "to him that overcometh shall be given a white stone; and in the stone a new name written, which no man knoweth, saving he that receiveth it" (Rev. ii. 17). "The afflictions of this present time are not worthy the glory which shall be shewed unto us" (Rom. viii. 16). When our Saviour did see the time of his passion draw near, he said to his disciples, "You are they which have continued with me in my temptations, therefore I appoint to you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and sit on seats and judge the twelve tribes of Israel" (Luke xxii. 28-30). And in his sermon upon the mountain, he saith," Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven" (Matt. v. 10). The case shall be altered. It shall be between them and their persecutors, as it was between Lazarus and the rich man. When the wicked and cruel tyrants shall see them in the presence of the throne of God, because "they came out of and have made them white in the blood of the Lamb" great tribulation, and have washed their long robes, (Rev. vii. 14), the God of Abraham shall say unto the wicked, Sons, remember that you in your lifetime received your pleasures, and likewise these men pains; mented: they are taken out of affliction into rest, now, therefore, are they comforted, and you torfrom their bonds into liberty, out of prison into a kingdom, out of misery unto glory, from life unto death. London Published by JAMES BURNS, 17, Portman Street, Portman Square; W. EDWARDS, 12, Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country. PRINTED BY JOSEPH ROGERSON, 24, NORFOLK STREET, STRAND, LONDON. ON A PROPER JUDGMENT RESPECTING THE has been doomed to everlasting destruction A SECOND point which I would consider, in connexion with the subject brought forward in a former essay, is the obligation or necessity under which professing Christians are placed of duly receiving the sacrament of the Lord's supper. On this, I doubt not, many actually entertain a belief that it is not necessary to an enjoyment of eternal life, that they should participate in the Lord's supper; and that others virtually set forth such a persuasion by their carelessness and total neglect of this sacred ordinance. But on what grounds is this belief made to rest? Not on the declaration of our church; not on the dictate of scripture. Our church, in her catechism, positively affirms that the sacraments are "generally necessary to salvation;" and of course the sacrament of the Lord's supper is intended as one. Will it be asserted that this is merely the opinion of the church, laid down by fallible men? If so, I would reply that our church does not wittingly advance any point, either of doctrine or discipline, which she believes is not warranted by holy scripture; in which I would contend there is sufficient to justify the church in teaching, that the sacrament of the Lord's supper is "generally necessary to salvation." I would not have it understood I here insinuate that every one, who has departed this life without partaking of the same, VOL. XII.NO. CCCXXX. on that account. No: I would stand by our church in a declaration on this, and say that the sacraments are generally necessary to salvation"-necessary, where they can be duly embraced and properly administered. Where, however, either the holy sacrament of baptism or that of the Lord's supper,is by any one despised and wilfully rejected altogether, there, according to the belief the scriptures seem to warrant us in entertaining, we must look upon such individual as having awfully endangered his salvation, if not as having wholly forfeited it. If it be advanced that the mere rejection of the outward form would not place a person in this condition, so long as he privately held a belief in the merits of the death of Christ, I would remark that, although such a one might lead a life of outward piety, and profess a faith in the word of God, yet the very fact of his not "showing forth the Lord's death" by public communion, would argue very strongly against his heart being duly right before God; or that his faith had some very important taint in it: for, if faith be genuine and saving, it will never fail to manifest itself in all those opportunities where the glory of God may be displayed. If a person say he has faith in the sacrament of the Lord's supper inwardly, while he fails to partake of it outwardly, I think there must be some mortal alloy mixed up with his faith that restrains him from joining publicly in the communion of saints: and I doubt not this will ever be found to be the case. Men, for instance, absent themselves from the table of the Lord, although they profess a belief in the merits of Christ's death, and think that such a bare [London: Joseph Rogerson, 24, Norfolk-street Strand.] K silent faith is sufficient. But is it not some effect or operation." No reason, no unprelurking evil feeling that persuades them to judiced opinion, will be against the conclustop here--pride, personal prejudice, fear, orsion that, to every one worthily receiving the the consciousness of some hidden sin, that is sacrament of the Lord's supper, there is given continually pleading against spiritual further- a special grace through the presence of ance? This, I doubt not, is rather the cause, Christ thus assured. Far be it from the than a perfection or a sufficiency in men's reader to harbour any notion that would deprivate faith. It will, I believe, hereafter be rogate from this holy sacrament, by affecting found, that where a person has not visibly the spiritual award our church has given to held communion with his Lord through the it, and which the scriptures clearly propose. blessed sacraments of Christ, the excuse will The Christian's duty is ever to look upon it, be human delinquency, and not the will of not only as a commemorative rite to "show God; and, therefore, that a violation of forth the Lord's death till he come," but also what our church believes to be essential to as "a means of grace" for the promotion of salvation-the outward and visible sign also, spiritual health, including, at the same time, generally received of the Lord's supper-will "glory to God in the highest, and good place an individual, under such circumstances, will towards men." Whatever lax notions in that jeopardy respecting the future state of may be brought forward respecting this his soul, from which it should be our active sacred ordinance, that would make it simply instruction and earnest exhortation to pre- a commemorative rite, or an outward badge serve it. of citizenship with Christ, it must be remembered that members of the church of England profess to belong to a church, the doctrine of which respecting it advances much further. And caution must be used, lest we be led away, in this age of neology, by the fallible sentiments of man, who may, through misguided and mistaken views, attack that faith which our holy church has for centuries held. Much there is in the world that is specious in religion; but it is our bounden duty to "try every spirit;" and frequently, when we hear the cry," Lo, here is Christ, or there," to "believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch, that if it were possible they shall deceive the very elect." Let us hold fast by that "faith which was once delivered to the saints;" and, in all sincerity of heart, in holiness of purpose," in the knowledge and love of God," let angels record the secret motives of our hearts as they aspire after a true communion with our Lord and Saviour. Whatever fanciful notions or carnal suggestions then-whatever sinful sentiments or ignorant presumptions may offer their inducements to keep men from the Lord's table, let this be ever reflected upon as a check to them-that our church believes and declares the sacrament of the Lord's supper to be "generally necessary to salvation." I might, if opportunity had permitted, have gone into a long disquisition upon this point of my subject. I would, however, for the present, leave it here; and, as a third and concluding point in connexion with my subject, I would briefly consider the spiritual benefits resulting from a communion with the body and blood of Christ. : There is an opinion abroad in the world, that the sacrament of the Lord's supper is merely a commemorative rite, without any spiritual blessing being specially associated with it but such an opinion militates also against what our church teaches, and what she believes to be scriptural truth. So far from its being simply a commemorative rite, she positively affirms that it is "an outward and visible sign of an inward and spiritual grace given unto us, as a means whereby we receive the same, and a pledge to assure us thereof." And in her 25th article, she declares that "sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses and effectual signs of grace and God's good will towards us, by the which he doth work invisibly in us; and doth not only quicken, but also strengthen and confirm our faith in him." That however they may not be unduly relied upon as insuring salvation by a mere outward participation, she further declares, that "in such only as worthily receive the same, they have a wholesome THE CHURCH AND THE WORLD. No. IX. SELF-DENIAL. WHILE totally opposed in principle and in their effect upon the human soul, presenting a contrast of which the perception grows stronger in proportion as the spirit becomes emancipated from its earthly trammels, there is yet sufficient similarity between the germs of principle-if I may so express it-required by the church and the world, to show that both are exactly adapted to the nature of man; the one to that fallen nature which he owes to the successful temptation of the prince of the world, the other to the re : newed nature which is open to him through the pre- | other when, having cast these at his feet and enlisted cious blood of the divine Founder of the church. This consideration is especially forced upon the attention in entering on the subject before us. Nothing can be more thoroughly opposite to the whole spirit of the world, than the self-denying doctrine of the cross; yet, in detail, we find that even the unsubstantial goods of earth are not to be obtained without the exercise of that very self-denial. Fame, power, honour, riches-what has not man gone through to make them his own? The child who restrains his inclination to play, and with many a wistful glance at his more careless schoolfellows, perseveres in conning his appointed task, strengthening his resolution by thoughts of the promised treat, or book, or it may be "sixpence to spend," which is to be his reward on the next half-holiday: the man of business who toils and saves, pleasing his imagination with looking forward to the time when he shall enjoy the fortune he is striving to acquire the man of learning, urged onward in the still more wearing labour of the mind, by an insatiable craving for knowledge, or desire of distinction: and the ambitious man, submitting to what his spirit spurns, in order to attain rank and powerall are acting upon the same principle of present selfdenial, based upon the expectation of future good. This principle, which, when applied to the acquisition of what earth can offer, is strictly in accordance with the nature of man, is that to which the church appeals when she seeks to raise his hopes and aspirations to heaven. The spiritual treasures of the church, like the temporal endowments of the world, are to be obtained only by the exercise of self-denial; while the contrast presented by the same principle, as it is enlisted in the service of the church or of the world, strongly illustrates the different tendency of both. In the latter case, it is the self-denial of the natural manself denying its inclinations for a time, that it may recompense that self by a greater indulgence or gratification in prospect. In the former it is the self-denial of regeneration-self denying its very self; self, by God's assistance, gradually subdued, and as it were neutralized by the sanctifying grace of the Holy Spirit. The first thing required by the church of every member is self-denial. Before he is questioned as to his belief, or intention of obedience, he is called upon to renounce the devil, the world, and the flesh; and this renunciation of all in which the natural man delights, as a preliminary step, is according to the injunction of our Lord, "Whosoever will come after me, let him deny himself, and take up his cross and follow me" (Mark viii. 34). We must deny ourselves; we must lay aside self, and all dependence upon self, before we take up the cross for our standard, and follow the guidance of our Lord. This guidance will lead us through a path of self-denial; and, as we may regard the self-denial of our Master under a twofold aspect-the one in which we can only silently adore, the other in which "he has left us an example that we should follow his steps"-so the exercise of selfdenial in us may be classed into two divisions; the first that preliminary self-denial in which we deny those evil dispositions and passions of the natural man which keep us from the knowledge of Jesus-the in his service, we take up the cross and follow him. The self-denial of the incarnation of the High and Holy One of God, taking upon him our flesh, suffering weariness, hunger, temptation, all the wants and weaknesses of the body, sin only excepted; subjecting himself to contempt, reproach, and rejection; and at last yielding himself up to the shame and anguish of death by crucifixion: this, even for our conception, "is too wonderful and excellent-we cannot attain unto it:" we can but believe and trust, and humbly adore: our imitation here, where we cannot follow, must consist in meeting our Lord. As he veiled the godhead with a self-denial to us incomprehensible, to become man; so the first exercise of self-denial in man is to cast off the old Adam in which he was born, that he may be renewed in that image of God in which he was originally created. He must lay aside all self-dependance, that he may learn to trust solely in the merits of his Redeemer; he must cast down his innate pride, that he may be clothed in humility; selfishness and envy, malice and hatred, that he may put on charity, which is the bond of perfectness ; all falsehood and deceit and guile, that he be girded about with truth: he must, in short, renounce his allegiance to Satan in the world, that he may be enrolled as a disciple of Christ in the church. When we have taken the first great step in the denial of self, and wish to be Christ's, and his only, then we must take up our cross and follow him in the example he has left us in his human nature: as it is written in another place, we must take up our cross daily (Luke ix. 23). This taking up the cross daily implies, in one sense, a continual struggle with the corruptions of our nature. The first denial of self is a denial of the will-self so far overcome, as to desire to be subdued in all its evil dispositions: really to subdue these, and to cultivate in their stead the opposing graces, is the work of a life; but it is the work to which we are called and, unless we are indeed labouring in our vocation, unless each year is marked by some actual progress, unless we thus take up our cross daily, we cannot be true followers of Christ. The church teaches us to pray that God would "mortify and kill all vices in us" (Coll. for Innocents' day); and the expression shews what we are to aim at-our business is not simply to restrain, but to mortify and kill. We must not be contented with keeping the outward action in due bounds, but must seek to eradicate the inward disposition: an earnest striving to do this will often lead us to deny ourselves in what would otherwise be lawful and innocent. Does our pride, for instance, require discipline; it will be prudent to mortify it in many things, in themselves trivial and indifferent, but which may easily be made subservient to the purifying of our souls from this vice, if we will but turn our attention to that, instead of studying, as natural inclination leads us, to gratify it. If covetousness be our prevailing temptation, we shall do well to be less careful in worldly matters, to be stricter in denying those tastes which make wealth appear desirable than, without that particular disposition, would be absolutely necessary. If selfishness, then let us sometimes mortify it by "seeking not our own interest" in cases where otherwise we might be justi fied in doing it. Thus, taking up our cross daily in the mortification of all our sins, we must be especially careful to deny that which doth most easily beset us. We must deny not only our sinful dispositions, but those that approach the nearest to good in our nature: the former are to be mortified and killed-the latter to be indulged with such abstinence, that our flesh may be subdued to the Spirit (1st Sunday in Lent). That our best earthly affections require watchfulness, is evident from what our Lord says of the best and holiest that which exists between parent and child. One would have thought that here there could be no danger; yet he, who forgot not to provide for the future comfort of his sorrowing mother amid the agonies of the cross, has said-" He, that loveth father or mother more than me, is not worthy of me; and he, that loveth son or daughter more than me, is not worthy of me" (Matt. x. 37): or, as with still greater force it is written-" If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple" (Luke xiv. 26). Lastly, we are to deny ourselves as a religious exercise. In the rules and directions at the beginning of the prayerbook we find nearly one-third of the whole year set apart by the church for fasting and abstinence. In the homilies this fasting, which may be regarded as the symbol or outward act of self-denial, bearing about the same relation to the daily taking up our cross which stated and bodily worship does to the habitual adoration of the soul-in the homilies fasting is placed first amongst the "good works" enjoined by the church. The opening of this homily explains with great force and clearness a point in which, from the earliest ages of the church to the present day, men have found or created difficulties. "The life which we live in this world, good Christian people, is of the free benefit of God lent us; yet not to use it at our pleasure, after our own fleshly will, but to trade over the same in those works which are beseeming them that are become new creatures in Christ. These works the apostle calleth good works, saying-We are God's workmanship, created in Christ Jesus to good works, which God hath ordained, that we should walk in them.' And yet his meaning is not by these words to induce us to have any affiance or to put any confidence in our works, as by the merit and deserving of them to purchase to ourselves and others remission of sin, and so consequently everlasting life; for that were mere blasphemy against God's mercy, and great derogation to the bloodshedding of our Saviour Jesus Christ. For it is of the free grace and mercy of God, by the mediation of the blood of his Son Jesus Christ, without merit or deserving on our part, that our sins are forgiven us, that we are reconciled and brought again into his favour, and are made heirs of his hea venly kingdom. 'Grace,' saith St. Augustine, 'belonging to God, who doth call us; and then hath he good works, whosoever receiveth grace.' Good works then bring not forth grace, but are brought forth by grace. 'The wheel,' saith he, turneth round, not to the end that it may be made round; but, because it is first made round, therefore it turneth round. So, no man doth good works to receive grace by his good orks; but because he hath first received grace, there fore consequently he doth good works.' And in another place he saith- Good works go not before in him which shall afterwards be justified; but good works do follow after, when a man is first justified *.' And because somewhat shall now be spoken of one particular good work, whose commendation is both in the law and in the gospel, thus much is said in the beginning generally of all good works: first, to remove out of the way of the simple and unlearned this dangerous stumbling-block, that any man should go about to purchase or buy heaven with his works; secondly, to take away, so much as may be, from envious minds and slanderous tongues all just occasion of slanderous speaking, as though good works were rejected t." It is to be feared that the self-denial thus required by our Saviour as the first step to be taken by those who would follow him-thus required by the church, in one shape, as the first act of all who become her members, and, in its more mature exercise, standing first upon the list of the good works she enjoins on her acknowledged children-it is to be feared this selfdenial forms but a minor ingredient in our general estimation of the Christian character. We know not how much we lose by the omission. If we would know, we must look, not so much at the thing itself, as upon its effects on the soul. When our blessed Lord rebuked his disciples for the unbelief which incapacitated them from the exertion of the miraculous gifts of the Holy Ghost, with which he had endowed them, saying-" If ye have faith as a grain of mustard-seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you" (Matt. xvii. 20)-he added, "Howbeit this kind goeth not out but by prayer and fasting" (Matt. xvii. 21). Do not the lives of those most eminent for holiness both in the Old and New Testament, as well as in the history of the church since inspiration ceased, seem to attest that, for an abundant reception and enjoyment of the ordinary graces of the Spirit, a similar preparation is necessary? Nor is it difficult to imagine how even outward selfdenial may be made to assist in the preparation of the heart; and thus, by God's blessing, be the means of attaining unto higher degrees of holiness. Self-denial is the most effectual method we can employ to loosen the bonds of earth: every act of self-denial is a practical recognition of the terms upon which we sojourn here; a practical expression of acquiescence in, and readiness to obey, the anticipated summons, "Arise ye, and depart; for this is not your rest" (Micah ii. 10). The natural result of self-denial in temporal things is to increase the desire for those that are spiritual: the word of God testifies that we cannot devote our hearts to both, and the experience of man makes the truth plain in our eyes: ever the most self-denying-those who have cared least about earth and earthly thingshave taken most delight in things pertaining unto the kingdom of heaven: and this alone shows it a meet preparation, because "Blessed are they which do hunger and thirst after righteousness; for they shall be filled" (Matt. v. 6). See Articles 12 and 13. + An Homily of Good Works: and first of Fasting.-Second part of Homilies. |