SACRED POETRY. HAGAR IN THE DESERT. INJURED, hopeless, faint, and weary, Sad, indignant, and forlorn, Perishing with thirst he lies; From the dreadful image flying, Can she see her soul's delight? Cast upon the burning ground Poor, abandoned soul! look up, Mercy have thy sorrows found. Lo! the angel of the Lord Comes thy great distress to cheer; Listen to the gracious word, See divine relief is near. 'Care of Heaven! though man forsake thee, Wherefore vainly dost thou mourn? From thy dream of woe awake thee, To thy rescued child return. "Lift thine eyes, behold yon fountain, God hath seen and pitied thee: Thou hast found a resting-place." O'er thy empty pitcher, mourning, See thy great deliverer nigh, Calls thee from thy sorrow vain ; Bids thee on his love rely, Bless the salutary pain. From thine eyes the mists dispelling, Bids thee find thy true repose. Of an heavenly kingdom sure. TIGHE MISCELLANEOUS. Value of the Bible.-In Lord Teignmouth's recently published "Sketches of the Coasts and Islands of Scotland," he mentions, that it was stated to him by the minister of Duirness, that every family in his parish assembled daily for the purpose of prayer: his knowledge of the neighbouring parish of Edderachillis led him to believe that the practice was equally general there; as, indeed, it was throughout this part of the country. Sailing and fishing on Sunday were unknown. The minister acknowledged with gratitude the liberality of the British and Foreign Bible Society, in consequence of an application which he had made for copies of the Scriptures, grounded on the liability of dangerous coasts of his parish (including Cape Rath,) to shipwrecks, and the opportunity afforded of thus supplying destitute mariners with the Word of God. He had twice provided foreign crews, unfortunately cast upon his shores, with copies of the Scriptures,-that of the Swedish vessel wrecked in Loch Eribol, and that of a Danish vessel which was stranded in a storm, near the Manse. received all on board of the latter, at his house, but could not make himself understood by them: at length, discovering their nation, he placed in their hands a copy of the Danish Bible, and observed surprise and delight gleaming from their sorrowful countenances, at the sight of their native character, and gratitude on their lips for the sacred boon. He Wonderful effect of preaching Christ.--In the year 1740, a remarkable change took place in the Brethren's (Moravians) method of instructing the Greenlanders, and it was attended with such singular effects as to merit particular notice. Hitherto they had been accustomed, in the first instance, to direct the attention of the pagans to such truths as were of a preliminary nature, as the existence of God, the creation of the world, the fall of man; a mode of instruction which appears not merely the most rational, but the only plan they could have pursued with the smallest prospect of success. It is worthy of observation, however, that, reduced to practice, it had proved not only almost entirely ineffectual, but even seemed a bar to the conversion of the heathen. They now adopted a different method, and directed the attention of the savages, in the first instance, to Christ Jesus, his incarnation, bis life, and especially his sufferings and death. In discoursing of these things, the Brethren themselves were often so much impressed, that they spoke in a manner entirely new; the subject so warmed and animated their own hearts, that the words flowed from their lips with wonderful fervour and affection; they were even astonished at each other's powers of utterance. Happily this was attended with corresponding effects on the Greenlanders. It illuminated their darkened understanding, melted their stubborn hearts, and kindled in their cold icy breasts the flame of spiritual life. This, therefore, may be considered as a new era in the history of the Greenland mission. Separate Numbers from the commencement may at all times be had to complete sets. Published by JOHN JOHNSTONE, at the Offices of the SCOTTISH CHRISTIAN HERALD, 2, Hunter Square, Edinburgh, and 19, Glassford Street, Glasgow; J. NISBET & Co., HAMILTON, ADAMS & CO., and R. GROOMBRIDGE, London; W. CURRY, Junior, & Co., Dublin; and W. M'COMB, Belfast; and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland. Subscribers in Edinburgh, Leith, and Portobello, will have their copies delivered at their own residences regularly, by leaving ther addresses with the Publisher.-Subscribers in Glasgow will, in like manner, have their copies delivered, by leaving their addresses at the Publishing Office there, 19, Glassford Street. Subscription (payable in advance) per quarter, of twelve weeks, 1s. 6d.-per half-year, of twenty-four weeks, 3s-per year, of fortyeight weeks, 6s.-Monthly Parts, containing tour Numbers each, stitched in a printed wrapper, Price Sixpence. THE SCOTTISH CHRISTIAN HERALD, CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH. 66 THE FEAR OF THE LORD, THAT IS WISDOM." No. 96. SATURDAY, DECEMBER 30, 1837. UNRENEWED MEN INCAPABLE OF ENJOYING THE BY THE REV. J. A. WALLACE, It may be laid down as a general principle which is capable of the amplest illustration, even in the present world, that there must be some kind of adaptation between the state of a man's mind and the circumstances in which he is placed, otherwise it is impossible that he can be happy. It is not enough that he be brought into a situation which is in itself desirable and advantageous, but it must be such a situation as is precisely suited to his own taste, and disposition, and capacity. We should do little, for example, in the way of contributing to the enjoyment of a blind man by placing him in the midst of the loveliest landscape of nature, or to the entertainment of a deaf man by wakening in his presence the most enchanting melodies of music, or to the gratification of an unlettered man by drawing his attention to the profoundest speculations of philosophy, or to the amusement of a sick man by carrying him on his bed of languishing or of death, and putting him down amid the revelry of some gay and festive entertainment. And why? Not because the landscape, and the music, and the philosophy, and the festive entertainment are devoid of every attraction, and incapable, in any circumstances, of giving enjoyment, but simply because there is no congruity between the state of the man's mind and the circumstances into which he is brought. The things themselves may be the sources of pleasure to other men whose habits and capacities are different from his own, but he himself is without the taste or the aptitude for their enjoyment, and therefore his happiness is as little promoted by means of them, as if he had been left altogether without them. It is by the application of a principle such as this to the things of God, or to the realities of an eternal world, that we perceive how well and how wisely ordered it has been, that the unrighteous shall not inherit the kingdom of God. For wherein does that kingdom consist? In the present world, it consists in righteousness, and peace, and joy in the Holy Ghost,and in the world to come, it VOL. II. PRICE 14d. consists in the same things, purified from all admixture of evil, and wrought up to a state of perfection. Heaven, therefore, is completely adapted to the final and unchangeable blessedness of the saints, for they are previously invested with the righteousness of Christ, and, through the regeneration of the Spirit, are made perfect in holiness, and consequently there is a perfect harmony between the habits of their minds and the nature of the place. But it is widely different with the workers of iniquity, whose whole souls are devoted to the love and practice of sin. There is the greatest of all contrarieties between the principles by which they are actuated, and the elements of which the kingdom of heaven consists. hence, it is as impossible for corruption to inherit incorruption, or for unrighteousness to have fellowship with holiness, or for the sinner to associate for ever with the saint, as for the darkness to exist at the same time, and in the same circumstances, with the light. And, Yet nothing can be more common for the workers of iniquity, than to flatter themselves with the imagination, that the only obstacle to their admission into heaven is on the side of God, that were his consent by any means to be obtained, all other difficulties would immediately dissolve and disappear, and that, consequently, their translation into heaven, be the state of their minds what it may, would be sufficient of itself to secure their everlasting happiness. The Bible, indeed, may declare in the plainest terms, that "without holiness no man shall see the Lord"-that he who hath the right kind of hope in him "purifieth himself, even as Christ is pure," and that there "shall in no wise enter into heaven anything that defileth, neither whatsoever worketh abomination, neither whatsoever loveth or that maketh a lie." But these, though the true sayings of God, instead of being distinctly realized, or implicitly believed, are removed as far into the shade as the deceitfulness or corruption of their hearts can carry them. It is enough for them that the idea is fixed immoveably in their minds, that heaven is a place of perfect happiness, but without ever considering wherein that happiness consists, or whether it be congenial to the feelings of an unsanctified heart; and that God, moreover, is a merciful being, who will surely make great allowances for the infirmi- | ties of their nature, and who, peradventure, will permit them in the end to pass through the gates into the celestial city. It is, however, deserving of the serious consideration of every unregenerated man, that by giving himself to the indulgence of such vague expectations, he is not only reckoning on what never can be realized without a total subversion of the government of God, but on what, if actually brought to pass, would still leave him as distant as ever from the happiness which he hopes to enjoy. But let us take a case, for the sake of illustration. Suppose that a man has been living all his life long without God, without Christ, and without hope, excluding the divine Being, as thoroughly as he can, from all his thoughts, and plans, and pleasures, and seeking his every enjoyment in the gratification of his evil passions, in the pursuits of earthly ambition, or in the pleasures of a world that lieth in wickedness; then how does he feel? Why, he may contrive to make himself tolerably comfortable, when surrounded by his ungodly associates, or brought within reach of his favourite enjoyments. For, in that case, there is a correspondence between his habits and his circumstances. But let him be withdrawn for a single day from the pursuits on which his affections have been placed; let every faculty of his nature be most intensely occupied in the contemplation of the character of that God who has hitherto been completely excluded from his thoughts, and instead of joining, as in times past, with his companions in iniquity, let him be encompassed with devout and godly men, who are regaling themselves with the beauties of holiness, and whose hearts are panting after the living God, even as the hart panteth after the water brooks, and then he is completely miserable. Though in other circumstances the gayest of the gay, there is now an intolerable restraint upon his spirit, and instead of heartily engaging in the exercises of devotion, or enjoying the fellowship of the men of God with whom he is surrounded, his chief comfort is gathered from the hope of escaping speedily from the bondage under which he is held, and betaking himself, as heretofore, to the scenes and companions of his former sins. Such, in point of fact, is the sinner's experience in the present world. Let the scene then be changed from earth to heaven, and instead of introducing him to the fellowship of Christians here, let him be admitted to the purer and loftier fellowship of the saints above, and is it to be supposed that he would find himself one iota happier among the sanctified in heaven than he actually found himself among the sanctified on earth? Assuredly not. For, granting, what however can never take place, that he has passed uncondemned, and in his unrighteousness, from the bar of judgment, that all his apprehensions in regard to the solemnities of that dread tribunal have been removed, that, somehow or other, he has found his way within the precincts of the celestial city, and has carried along with him all his earthly desires, his beloved lusts, and his sinful habits, yet even in that case he could not be happy. For in heaven there is nothing that can minister to his satisfaction-no worldly business-no carnal indulgences, no sinful companionship-nothing whatsoever that is suited to the habits of an unregenerated spirit. How then could he occupy himself? With whom could he associate? What would be the subject of his thoughts? Or by what means could he contrive to spend the ages of an interminable eternity? Could he venture to approach to God? Who does not see that God, to a worker of iniquity, is the most repulsive object in the universe, that his presence would be a hell of itself? Could he enter into fellowship with angels? Impossible. Angels are clothed with the beauties of holiness. These pure spirits can have no sympathy with the workers of iniquity. They would shrink from his approach as from the contagion of a pestilence. Could he mingle with the vast assemblage of saints who have washed their robes and made them white in the blood of the Lamb? Oh never! He has no crown--no palm of victory-no celestial harp-he wants the very righteousness which constitutes the raiment of the saints. On him. therefore, the glories of heaven would be all lost. Nay, his misery would be augmented by the sight of its magnificence. And the mere shame of his nakedness, apart altogether from the elements of hell working within him, would keep him separated for ever from all the radiant ranks of the redeemed-a filthy, degraded, and abandoned outcast, excommunicated from the fellowship of every blessed spirit-wandering hopelessly amid the solitudes of heaven, like another Cain with the deep curse engrained into his spirit-a spectacle to e dreaded, and avoided, and universally abhorred— a bloated and accursed leper, whose loathsome image, a terror to himself, would be everlastingly reflected from the brilliant pavements of heavena leper never sleeping, never cleansed, and never dying, diffusing poison with every breath into the fragrant atmosphere of heaven, and turning the waters of immortality into fountains of pollution, from which no blessed spirit could ever drink. % Such, we doubt not, would be the position and experience of any worker of iniquity, were he actually admitted into heaven without a changed and regenerated nature. In fact, he would gain nothing, though the toleration were granted to him to range uncontrolled amid all the glores that pure and blessed land. There is a low ne own nature that would turn the toleration ima tremendous curse, and render it an intele.abe punishment. And, therefore, we come to the conclusion, that the heart of every sinner must be completely changed; its principles of action must be rectified; its entire character must be renewed; for so only can an entrance be ministered unto him abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. "Verily, verily, I say unto you, except a man be born again he cannot see the kingdom of God. Verily, verily, BIOGRAPHICAL SKETCH OF I say unto you, except a man be born of water, | ligion in the soul. A withering carnality of mind, a and of the Spirit, he cannot enter into the king-worldly, an ambitious, a haughty spirit are liable to eat dom of heaven. That which is born of the flesh up as a canker every holy principle. The man sinks is flesh, and that which is born of the Spirit is into a state of cold indifference to the progress of reSuch was the case ligion either in himself or others. spirit. Marvel not that I said unto you, ye must with Viscount Kenmure. He had obtained honour be born again." from man, and he counted little upon that infinitely higher and more enduring honour which cometh from God only. In this state of mind he withdrew his support from the Church of Scotland, at a time when she was stoutly contending against the haughty usurpations of Prelacy. Anxious to please the court party, he absented himself from Parliament, and retired to Kenmure Castle, in Galloway, which has ever since conwas the source of deep regret and poignant remorse to him on his dying-bed. "I deserted the Parliament," he acknowledges, "for fear of incurring the indignation of my prince, and the loss of further honour, which I certainly expected.' THE RIGHT HON. JOHN GORDON OF LOCHINVAR, JOHN GORDON of Lochinvar was born in 1599, in the district of Galloway, where his ancestors had been wealthy proprietors for more than three centuries pre-tinued to be the residence of the family. This step viously, and many of whom, from the period of the Reformation, had distinguished themselves by their adherence to pure Protestant principles. Whether the subject of our present Sketch received a religious education in early life is unknown, but one circumstance may be mentioned, which seems to have been peculiarly favourable to his attaining a knowledge of divine truth. While travelling on the continent for his improvement, when a young man, he resided for some time at the house of Mr John Welsh, the son-in-law of John Knox, who was settled at that time as a minister in France. The intercourse which the young nobleman thus enjoyed with this holy man was, as may well be conceived, productive of the utmost advantage to him in a spiritual point of view. He had not merely the privilege of learning the truth as it is in Jesus, but of seeing its practical influence exemplified in the conduct and life. On his return from the continent, accordingly, Kenmure showed a high regard for religion, and an earnest desire to communicate its glorious bencfits to those around him. The family seat of the Kenmure family was at that time situated in the parish of Anwoth, which, being united to two other parishes, enjoyed the advantage of public worship only every alternate Sabbath. This was felt as a very serious disadvantage, and Kenmure directed his efforts to procure a disjunction,—an arrangement which he at length happily succeeded in effecting. The next object was to procure a godly minister for the new parish of Anwoth. John Livingston, afterwards minister of Ancrum, was first invited to accept the charge, but that eminent minister of Christ saw it to be his duty to prefer a call to the parish of Torphichen, which was tendered to him at the same time. Though disappointed in this case, however, the choice of the people of Anwoth was singularly happy, having ultimately fallen upon a man of no less celebrity than Mr Samuel Rutherford. The settlement of Mr Rutherford over the parish of Anwoth, took place in 1627. As soon as he had entered upon his office he put forth all his energies in devising and executing plans for the spiritual interests of his parishioners. In all these schemes he met with the warmest encouragement and support from Lord Knure, and his pious lady, whose name must be fa ilta to the Taders of "Rutherford's Letters." They entered ready into all the views of their devoted pastor, and it was with great regret, therefore, that in css than f veas from his induction, Mr Rutherford found himself, by their removal to Edinburgh, deprived of their valuable assistance and co-operation. Though separated, however, from his much esteemed friends and patrons, he continued to maintain frequent intercourse with them by letter. In 1633 Kenmure was elevated to the peerage, an honour which seems to have been attended with the worst effects in reference to his religious character. Unless the mid be strongly supported by divine grace, prosperity, ant affluence, and honour, are uniformly found to be injurious to the advancement of vital re On leaving Edinburgh for his seat in the south, Viscount Kenmure took Mr George Gillespie with him as his domestic chaplain, thus maintaining in his family an outward regard to religion. On his death-bed, however, he acknowledged, that the instructions of that worthy man had been too much neglected by him. The world, in fact, appears to have gained the ascendency in his mind, and for a time all serious impressions had been well-nigh effaced. This, indeed, was nothing more than might have been expected. Having proved himself a traitor to the cause of Christ in Scotland, by withdrawing from Parliament in the Church's sorest extremity, he sirove to forget the lively interest he had once taken in all that related to matters of religion. Backsliding in the divine life is only the first stage of a spirit of apostasy; and to such a crisis would the cold indifference of Viscount Kenmure have ere long led. It pleased God, however, to arrest him in his downward career, and by laying him on a bed of sickness and death, to arouse him from his spiritual torpor. In the end of August 1634, little more than a year after he had taken up his residence again in Galloway, he was seized with a violent attack of fever. Shortly before this period, he had begun to see the baseness of his conduct in deserting his place in Parliament at such a crisis; but now when the hand of the Almighty was laid upon him, his soul was smitten with feelings of the keenest anguish. "I have found," said he, in language the most affecting, "the weight of the wrath of God, for not giving testimony for the Lord my God, when I had occasion once in my life at the last Parliament, for which foul fault how fierce have I found the wrath of the Lord! My soul hath raged and roared: I have been grieved to the heart." And again, referring to the same thing, "Would to God I had such an occasion again to testify my love to the Lord! For all the earth should I not do as I have done. Woe, woe to honour, or any thing else, bought with the loss of conscience, and God's favour!" The In this desponding state of mind Lord Kenmure was happily not permitted to remain long; but, by the faithful instructions of Mr Rutherford, who providentially came on a visit to the castle, he was led to see, that there is mercy even for the chief of sinners. worthy pastor of Anwoth remained till his Lordship's decease, which took place in the course of a fortnight. The interviews which passed during this period are highly edifying, and afford convincing evidence of the sincere repentance and conversion of the dying nobleAfter the death of Lord Kenmure, an account was published of the "Last and Heavenly Speeches and Glorious Departure of John Gordon, Viscount Kenmure." This work is generally attributed to Samuel Rutherford, and had our space permitted we would have gladly extracted passages from a document so man. ! valuable. It has been several times reprinted, but the latest edition is that by Dr Murray, which is printed nearly verbatim from the original impression. THE LAMB THAT HAD BEEN SLAIN: BY THE LATE REV. GEORGE ABERCROMBIE, Minister of the East Church, Aberdeen. "And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain."-REV. v. 6. THESE words are part of that revelation which God gave to John to leave with the Churches. Though there are many things in the context of difficult interpretation, and hard to be understood, yet it seems very reasonable to understand the whole of it as a sublime description of the heavenly world: for as heaven is more especially the throne of God, so his throne is there surrounded with various orders of holy angels, the brightest and most excellent of all created beings. These are perhaps described by the four living creatures mentioned in the context; which are rendered "four beasts," in our translation. The prophet Isaiah foretold his patient sufferings under the figure of an innocent lamb led to the slaughter; and the Apostle Peter spoke of it as a doctrine well known among the people of the Jews, that Messiah was verily foreordained before the foundation of the world, to be slain in due time, "as a lamb without blemish and without spot." In consequence of these early revelations concerning Christ, as soon as he appeared, and began his public ministry as Mediator upon earth, John the Baptist pointed him out to the people as the Lamb of God, that was come to take away the sin of the world, and called them to behold him in that desirable character with becoming regard. Thus was Christ early revealed to mankind, under the figure of a spotless lamb, to signify at once the innocence and purity of his human nature as Mediator for sinners, his meekness in suffering, and the atonement he was to make for the sins of his people, to reconcile them to God. And this lively emblem is so full of divine consolation to believers, and so strengthening and encouraging to their faith and hope, that our gracious Redeemer delights to retain the same name and character, amidst all the glories of his exalted state, perhaps, chiefly for these two reasons following: 1. Our gracious Redeemer, amidst all the glories of his exalted state, may retain the name and character of a Lamb that had been slain, to direct our thoughts, and the thoughts of all his followers, to that meekness, and patience, and cheer These different orders of holy angels are represented to John, in this heavenly vision, as they had formerly been to the prophet Ezekiel, by four kinds of living creatures on earth: the lion, which is famous for boldness and courage; the ox, which is distinguished by laborious, useful strength; man, who excels in knowledge and wisdom; and the eagle, remarkable for swift and loftyful resignation to the will of God, which Christ soarings. manifested in all his sufferings for our sakes; leaving us an example that we should follow his steps. Again, the four-and-twenty elders may fitly represent the redeemed of mankind, both in the Old and New Testament Church; even patriarchs, prophets, apostles, and martyrs, and all the spirits of the just made perfect. These are all attendants around the throne of God; and they join with holy angels in adoring Him that liveth for ever and ever. Jesus, our Redeemer, is in the midst of this glorious and happy assembly; and he appears there in his human nature, with the very same body in which he suffered and died for the redemption of his people; which was signified to John by this lively emblem,-his standing as it were a Lamb that had been slain. This seems to be the plain import of the text; which may suggest a variety of pious meditations. In discoursing further on this subject at present, I propose, with God's assistance, I. To consider what may be supposed to be the chief reasons, why Christ, in his glorious exalted state, delights to retain the name and character of a Lamb that had been slain. Here let us only observe by the way, that Christ, as Mediator, was early revealed to mankind by the character of a Lamb, many ages before his incarnation and appearance in this lower world. Thus Abraham, who saw his day afar off by faith, spoke of him by the spirit of prophecy, when he said, "God will provide himself a lamb for a burnt-offering." It is remarkable in lambs that they are not so noisy, either dying or in sufferings, as other animals are; but they bear the greatest injuries, and even death itself, in such a quiet manner, as makes them very fit emblems of a meek and quiet spirit. And, accordingly, we find the evangelical prophet Isaiah comparing our blessed Saviour to a lamb in his sufferings, on this very account: "He was oppressed, and he was afflicted; yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth;" when he was cut off by violence and unrighteous judg ment. Indeed, the meekness and patience of our blessed Redeemer was most wonderful in his sufferings from first to last. He endured the contradiction of sinners against himself, without giving one hard word in return. "When he was reviled he reviled not again: when he suffered he threatened not." "He gave his back to the smiters, and his cheeks to them that plucked off the hair: he hid not his face from shame and spitting." And when at last he came to die, by the hands of his cruel and unjust enemies, he went quietly to his cross, like a lamb to the slaughter; because he well knew that thus the earliest prophecies, and thus the divine counsels concerning mar's redemption, |