Page images
PDF
EPUB

eluding that he must be the promised seed, he brought him up as the heir of all his property: nor was it till Ishmael was about thirteen years of age, that the Lord corrected his mistake, and promised him a son by Sarai.

Again the Lord was pleased graciously to ratify his former covenant with Abram, when he and his beloved wife were greatly advanced in age. On this occasion, he changed the name of Abram, signifying high father, to Abraham, father of a multitude; and as a further trial of his faith, commanded him to submit to circumcision, and to bring all the male part of his family to yield to the same ordinance. This was ordained also to be henceforth the initiatory rite of admission of his male descendants into the visible church, and to the privileges of communion with the people of God. Under the gospel, baptism takes place of circumcision.

And I

"And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and multiply thee exceedingly. And Abram fell on his face and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham: for a father of many nations have I made thee. will make thee exceedingly fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee, and thy sced after thee in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan for an everlasting possession: and I will be their God." Gen. xvii, 1-8.

To complete the felicity of Abraham, he was assured that Sarai, the beloved wife of his youth, should bear him a son, who should be the heir of all those blessings before promised, and be the channel of conveying them to all nations, by means of the long-expected Messiah. "And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her: yea I will bless her, and she shall be a mother of nations; kings of people shall be of her." Ver. 15, 16.

The ratification of this promise was the change of Sarai's name. She must no longer be called my princess, which Sarai signifies; as if her honour were confined to her own family : but Sarah, absolutely, a princess, even of multitudes; intimating, that from her should come, not only a numberless posterity, but the Messiah, "the Prince of the kings of the earth."

"And

Full of faith and delighted beyond measure," then Abraham fell upon his face and laughed, and said in his heart, Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?" But besides admiring gratitude for the goodness of God, the best affections of his mind were moved for his son Ishmael. Like a holy man of God, and a pious parent, Abraham poured forth his soul in supplication for his present and eternal welfare. Abraham said unto God, O that Ishmael might live before thee!" His ardent prayer, offered in faith, was accepted of the Lord. "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his naine Isaac and I will establish my covenant with him for an everlasting covenant, and with his seed after him. As for Ishmael, I have heard thee. Behold, I have blessed him, and will make him a great nation. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time next year. And he

left off talking with him, and God went up from Abra. ham." Ver. 19-22.

Thus was the Divine covenant established between God and Abraham; and as the patriarch had laughed within himself for joy, at hearing the gracious promise of a son, he was commanded to give him the name of Isaac, which signifies laughter.

Once more the Lord renewed his covenant with Abraham, when he proved his faith by the wondrous offering up of his son Isaac. It had already been declared and sealed, but now at last it is sworn. "And the angel of the LORD called unto Abraham out of heaven the second time, and said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore; and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice." Gen. xxii, 15-18.

Every part of this covenant of the Lord with his servant Abraham abounds with instruction and encouragement to us, who believe the record which God has given of his son Jesus Christ. No consideration can be more encouraging than the directions of the apostle to us to improve this subject, observing, "When God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, Surely blessing I will bless thee. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul." Heb. vi, 13-19.

Sunday School Lectures.
LECTURE XIII.
AMEN.

Teacher. This word is used at the end of this prayer,
and indeed at the end of every prayer, signifying that it
is our most earnest desire that what we have been pray-
ing for may be accomplished; and at the end of each
prayer it should be repeated by all, not only by the
minister but also by the congregation, to show that
what has been said by him that offers up the prayer,
contains the hearty desires of all his hearers. The
meaning of the word Amen is "So be it,” or, “It is
iny earnest desire and wish that this should be done.”
What is the meaning of the word Amen?-So be it.
Why do we say Amen at the end of our prayers?
To show, that we earnestly desire that what we pray for
may be accomplished.

By whom, when many people are praying together, ought this word to be repeated?-By every body.

Teacher. This word, then, is used at the end of this prayer to show, that it is our earnest desire that what we have asked God for may be accomplished. I have endeavoured for a considerable time to show you the meaning of this prayer of our Lord Christ's; and having now come to the close of it, I would briefly sum up the meaning of these several petitions, and then wind it all up with some reflections with regard to ourselves.

Our Father which art in Heaven.

These words teach us, that we may pray to God withou fear, because he is "our Father;" but that nevertheless we must pray to God with reverence, because he is “in heaven," surrounded by myriads of angels, ever waiting

[ocr errors]

to do his pleasure. Since, then, God is such a mighty and glorious God, we must, when we approach the throne of grace, come with reverence, though with boldness, through him that died for us and rose again, even Christ the righteous.

Hallowed be thy Name.

The meaning of to hallow is to honour, or to reverence; and when we utter these words, "hallowed be thy name," we pray to God to lead ourselves and all mankind to honour and glorify him.

Thy Kingdom come.

We here pray that God's kingdom may come; that God would quickly come, and rule over this world; that he would make men to love him, and willingly to obey him, casting out into hell Satan, with wicked men; and that he himself would be all in all, both in our hearts and in the whole world.

Thy Will be done on Earth, as it is in Heaven. God's will is, all that he has commanded in the Bible; that we should love God and our neighbour perfectly. We pray that men may obey God's will on earth, with all that love and holiness as the angels do in heaven.

Give us this Day our daily Bread.

[ocr errors]

Bread here means every thing that is necessary, for our bodies and for our souls. For our bodies. Our parents give us our daily food; but God gives it to them, by making the corn to grow, giving sun and rain in due season. God gives us life, and health, and strength. "It is in God we live, and move, and have our being." God gives us day by day," or daily, those things of which we have need. This shows us, that God's mercies to us are bestowed every day and hour, and that we could not live a moment without God. As to our souls. The doctrine of the gospel and the Holy Spirit are the soul's daily bread; which, as bread does our bodies, keep alive, strengthen, and comfort our immortal souls.

And forgive us our Sins, as we forgive them that trespass against us.

The meaning of the word trespass is offence; and we here ask God to forgive us our sins, in the same manner as we forgive others their offences against ourselves. We must therefore be careful when we use these words, that we draw not down on our heads curses instead of blessings.

Lead us not into Temptation, but deliver us from Evil. I have showed you, that this passage does not mean that God tempts man to sin, but that he allows Satan sometimes to tempt us, that we may know ourselves, and be known of others; and I said, that when we used these words, we prayed God not to allow us to be tempted above that we are able to bear. On the other part of the clause, "deliver us from evil," I gave you the reason why we asked God to deliver us, viz. because he only can deliver us from evil. I then showed you, that the evil referred, first, to Satan; secondly, to our own hearts; thirdly, to wicked men; fourthly, to the pomps and vanities of this wicked world; fifthly, to every thing that is contrary to God.

For thine is the Kingdom, the Power, and the Glory, for ever and ever.

The "for," with which this clause begins, seems to signify, that no power less than that which is almighty can deliver us from evil. This ascription of praise to God seems to be given in a spirit of joy; and I gave three reasons why the believer desires God to be glorified:

first, because the glorifying of God is the glorifying of himself; secondly, because he loves God; thirdly, because he loves his fellow-mortals, and desires that they also should be happy.

Thus briefly have I summed up the meaning of this prayer of our Lord Jesus Christ, framed by him with godlike wisdom. May God impress the meaning of these words upon your hearts, and make them the means of your loving him more and serving him better.

I now wind up the whole with a few suitable reflections as to our own state before God, having had this prayer put into our mouths, expressing all our wants.

You are responsible for the knowledge you possess of God, and of salvation. How many children are there who never heard of Christ, of heaven, and of hell! You have been told of salvation, of the way to escape hell and reach heaven: you have been told of what Christ has done for you, and of what he will do for you: you have been entreated to pray that God would wash away your sins in Christ's blood, that he would sanctify you, give you righteousness, justify you, and glorify you.

Ye are young, but Christ thought ye not too young to die for, and therefore will not think ye too young to condemn. Think not to go to heaven without having prayed: and cease not to urge your prayers, until your requests are answered. O forget not that there is a hell to be avoided, and a heaven to be obtained! a hell of everlasting torments, and a heaven of inexpressible joy! We trifle not with your souls, we tell you of realities, which, if ye believe not now, experience will compel you to believe hereafter. May God send his Holy Spirit upon you all, for Jesus Christ's sake. Amen.

[merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small]

The episcopalian churches are attended by about 1,600 hearers, the Dutch Calvinists by upwards of 6,000, and the other sects by about 1,000 more. The great majority of these are whites, the free black and coloured persons being about 550, and the slaves about 155.

MISSIONARY EFFORTS TO EVANGELIZE AFRICA.

The Report above given does not include the missionary labourers from the Moravian, the London, and the Wesleyan Missionary Societies, whose efforts have accomplished much in diffusing the knowledge of Christ in the colony of the Cape, and far beyond it in the interior of Africa.

At the close of 1821, the congregations of the Moravian settlements at Groene Kloof and Grace Vale contained 537 communicants; 250 baptized, but not communicants; 417 baptized children; 91 candidates for baptism; and 125 new people: in all, 1,420 souls. A

third settlement has been formed at Enon on the Witte river, and the members of the Moravian church in South Africa are above 1,900, who are Hottentots.

The London Missionary Society has within the colony of the Cape fourteen stations, and, besides their wives, eighteen missionaries: beyond the colony, eight stations, and, besides their wives, fourteen missionaries.

All these stations appear to be prospering, under the Divine blessing. And the Wesleyan Missionary Society and the Church Missionary have considerable stations in different parts of Africa; besides the rising colony of Liberia, and the surprising operations in the island of Madagascar by the London Missionary Society. PHILANTHROPOS.

PROSPECTS OF BRITAIN IN AFRICA. MR. DOUGLAS, in his admirable pamphlet on "The Prospects of Britain," takes a most instructive survey of the British empire and its influence among the different states of the world, with the eye of an acute philosopher and of a devout Christian. We have been delighted with his remarks on the condition of Africa, and with his benevolent suggestions in relation to that wretched continent. The British Government seems actuated by a policy similar to that recommended by that learned and pious Christian philanthropist; and we trust that, by means of our colonies and missions on the African coast, that whole continent will ultimately be illuminated by the light of sound knowledge, and regenerated by evangelical truth.

Africa," says Mr. Douglas, "is still more helpless than Asia, and farther removed from all influences of good. Preparations, however, are already begun for a renovating change of that unhappy continent. The liberated blacks are beginning to return to the seeds of knowledge, and with the rudiments of the true religion, and America will soon send them forth in great numbers, and spread them over those shores which are opposite to the New World.

"But England has more in her immediate power than states which are only growing into their fulness of strength. Even now, England might begin the civilization of Africa on a considerable scale. The natives themselves seem to afford a hint, when they supposed that Clapperton was sent to establish peace amongst their different tribes. The extreme barbarism of Africa arises from its perpetual wars; but Britain might easily, by her influence, begin to establish confederacies of peace along the coast, and overawe the turbulent and evil-disposed, by a small body of black troops, trained with European discipline, and moveable by sea.

From the Cape of Good Hope, Britain might include tribe after tribe in the interior, within her influence, prevent them from prosecuting their destructive forays, and induce them to cultivate the arts of peace. Their superstition hangs so lightly about them, that they would readily adopt the profession of the religion of Britain, as they would readily acknowledge, if that were desirable, the supremacy of the British king.

A certain degree of subjection is easily spread over a large surface in Africa. The kings of Abyssinia had long their supremacy acknowledged by very different tribes, far beyond the bounds of their actual and scanty power. A small army of blacks, with the advantage of European skill, might penetrate through the country with no serious obstacle, except from the climate, and that, with proper precautions, would do them little injury. Britain could be furnished with instructed blacks from the United States of America, if not also from the West India islands, and civilization might strike its roots along the coast, and under the influence of Bri

tain; while the riches of an unexhausted continent would be laid open to English commerce and enter. prise.

"Britain has long employed the natives of India as sepoys; but, though distinguished by their point of honour, and not deficient in courage, they are comparatively a feeble race, and their utility is much hindered by the shackles of caste. But in Africa we might raise some of the finest troops in the world. The inhabitants are the strongest and bravest, as well as the best-natured, the most patient and tractable, of the human race. Very few troops could be found who, in equal numbers, would stand a charge of bayonets from a regiment of picked blacks, officered by Englishmen. "England also might have many advantages towards a moral renovation of Africa, by obtaining the possession of islands to the east and west of that continent, which would serve as training points either for peace

"

or war.

"With a little determination on our part, we might at once put an end to the slave trade, and the cessation of that horrid traffic alone would lead the tribes of the interior to new sources of industry for the supply of their wants.

"The opening of the unexplored African mines might be a new era of prosperity to Britain. The supineness of the European powers with respect to Africa is remarkable. The Portuguese did more for bringing that continent under European influence, during the first year of its discovery, than all the powers of Europe have done since. They met with no serious obstacle in their progress, except from their own cruelty, ignorance, and bigotry; but, with all their faults, had the prosperity of Portugal continued longer, they would have produced a considerable change over a large extent of country. The new discoveries which Britain has made in Africa afford additional facilities for a maritime power extending its influence over the interior."

LADY FANSHAWE'S ADVICE TO HER SON.

THIS exemplary woman was the wife of Sir Richard Fanshawe, a gentleman particularly distinguished in the cause of Charles the First, and ambassador from Charles the Second to the court of Spain. Her very interesting Memoirs, written in a series of letters to her son, commence with the following affectionate advice.

"Endeavour to be innocent as a dove, but as wise as a serpent; and let this lesson direct you in the greatest extremes of fortune. Hate idleness, and curb all passions. Be true in all your words and actions, and let your opinions be just and well considered. Be charitable in all thought, word, and deed, and ever ready to forgive injuries; and more pleased to do good than to receive good. Be civil and obliging to all: keep your friendship sacred, as the greatest tie upon earth, and be sure to ground it upon virtue, for no other is either happy or lasting. Endeavour always to be content in that estate of life, to which it hath pleased God to call you; and think it a great fault not to employ your time either for the good of your soul or improvement of your understanding or estate; for a vicious youth never was seen to terminate in a contented cheerful old age. Remember the proverb, Such as his company is, such is the man; and have glorious actions before your eyes, and forget not that you must give God an account hereafter, on all occasions."

[blocks in formation]

MY SCRAP BOOK

LEAF XIII.,

"The Bee that wanders, and sips from every flower, disposes what she has gathered into her cells."-SENECA.

ANECDOTE OF THE DUKE OF ORMOND.

In the reign of Queen Anne, the noble BUTLER, duke of Ormond, was appointed lord lieutenant of Ireland; and when sailing with his attendants from Chester to Dublin, was overtaken by a violent storm, which drove them on the rocks of Anglesea, where they were wrecked. His Grace and part of his companions with difficulty saved their lives by swimming to the land.

The part of the island where they came on shore was cold, barren, and uncultivated; and the first home they arrived at, was the humble cottage of a poor curate, who, with his wife, kindled a generous fire, dried the garments of their weather-beaten guests, and set before them the best fare their house afforded, and lodged them as they were able, till the storm was over.

Ormond was much affected with the kind reception he had met with, and inquired the name of his host, which was Joseph K- He asked respecting his circumstances, and on his departure promised to remember him his secretary at the same time gave the curate directions where he might find his guests if ever he should come to Dublin.

:

The curate waited long to hear from the duke, but in vain. At length, roused by his wife, he resolved to push his fortune; and having equipped himself as decently as he could, set off for the Irish metropolis. Though obscurely stationed, he was known to the dean as a man of no contemptible abilities, and was introduced to preach at the cathedral, where the duke attended, with many other persons of distinction.

He had prepared a sermon to his purpose, and took for his text Gen. xl, 23, “ Yet did not the chief BUTLER remember JOSEPH, but forgat him." He discoursed, as his text naturally led him, upon the sin of ingratitude, which he painted in lively colours, especially the ingratitude of the great and affluent, in forgetting the friendly offices they might, one time or other, have received from persons in humble life. He observed, however, that this negligence might arise, not so much from an innate depravity of heart, as from particular causes: from deep engagement in business; from the amusements and dissipations of high life; perhaps from the many solicitations of mercenary sycophants ever pressing to be heard. When he came to his application, he asked his honourable audience, whether some among them had not, in the vicissitude of human affairs, received important offices of friendship from people in far humbler circumstances, but blest with generous hearts, and whether they had in no instance forgotten such kindness? He mentioned the case of shipwreck, where the affluent have often become dependent on the poor, and led his hearers each to put the question to himself? "Was I ever in my life exposed to the rage of the merciless elements, where all nature seemed to conspire my destruction? Did I ever see my companions buried in the devouring deep, and myself brought safely to land with a surviving few? And did any poor man, with his kind-hearted wife, receive me with my shipwrecked associates, and warm and comfort us to the utmost of their

power; wishing to have done much more, and not suffering us to depart till serene skies and genial sunshine prepared our way? And have I suffered such benevolence to go unnoticed and unrewarded, and my benefactors to remain, perhaps to languish, under the pressure of friendless poverty?"

Ormond was all attention, and his heart smote him; when, on a closer examination of the features and coun

tenance of the preacher, he recognized his generous landlord of Anglesea. Turning to his secretary, “Is not this our honest friend JOSEPH?" said the duke. "I believe it is," replied the secretary. Upon this, orders were instantly given to invite him to dinner.

When he came into the Duke's presence, he frankly confessed to him (though not without a modest blush or two) that he thought he had oue opportunity in his life to put him in mind of his promise, and he had em"You are a deserving honest man," replied the duke, and ordered an immediate inquiry into the vacancies of the church. A living of 300l. a year was found; and to this his Grace at once advanced him.

braced it.

Alas! how short-lived is human power; and often, how sudden the turns of Providence. At the accession of George I, Ormond was divested of all his honours; fled from a capital impeachment, and his whole fortune was seized by the crown.

His old friend JOSEPH now remembered him. This grateful man, hearing of the duke's misfortune, settled upon him, with the free consent of his wife, 2004. a year out of the 300l. which the duke in his better days had given him.

Surprised at this liberality, his Grace wrote a particular detail of it to a nobleman at court, who, though a zealous partizan of another faction, maintained with him an inviolable friendship. By the interest of this nobleman, JosEPH was promoted to a living of 5000. a year; and he would now have rejoiced to make a generous addition to the duke's support; but Ormond in the mean time had entered that country

"From whose bourn no traveller returns,"

and JOSEPH could no more alleviate the misfortunes of his noble patron.

KING CHARLES II, HIS CHAPLAIN, AND HIS Cook. The witty Earl of Rochester, being in company with King Charles II, his queen, chaplain, and some ministers of state, after they had been discoursing on public business, the king suddenly exclaimed, "Let our thoughts be unbeuded from the cares of state, and give us a generous glass of WINE, THAT CHEERETH, as the Scripture saith, GOD AND MAN." The queen hearing this, modestly said, she thought there could be no such text in Scripture, and that the idea was little less than blasphemy. The king replied, he was not prepared to turn to chapter and verse, but was sure he had met with it in his scripture reading. The chaplain was appealed to, and he was of the same opinion as the queen. Rochester suspecting the king to be right, and being no friend to the chaplain, slipt out of the room to inquire among the servants if any of them were conversant with the Bible. They named David, the Scotch cook, who always carried a Bible about him; and David being called, recollected both the text, and where to find it. Rochester ordered him to be in waiting, and returned to the king. This text was still the topic of conversation, and Rochester moved to call in David, who, he said, he found was well acquainted with the Scriptures. David appeared, and being asked the question, produced his Bible and read the text (Judges ix, 13). The king smiled, the queen asked pardon, and the chaplain blushed. Rochester then asked the doctor, if he could interpret the text, now it was produced? The doctor was mute. The earl therefore applied to David for the exposition. The cook immediately replied, "How much wine cheereth MAN, your lordship knows: and that it cheereth GOD, I beg leave to say, that under the Old Testament dispensation there were meat-offerings and drink-offerings. The latter consisted of WINE, which was typical of the blood of the Mediator, which

by a metaphor was said to cheer God, as he was well pleased in the way of salvation he had appointed; whereby his justice was satisfied, his law fulfilled, his mercy reigned, his grace triumphed, all his perfections harmonized, the sinner was saved, and God in Christ glorified."

The king was surprised at this evangelical exposition; Rochester applauded, and after some severe reflections upon the doctor very gravely moved, that his Majesty would be pleased to make the Chaplain his Cook, and this Cook his Chaplain.

S. J. B*****.

OUR HOPE OF IMMORTALITY. THE mighty future fills the mind That pants for more than earth can give: Man, in his narrow sphere confin'd, Dies, when he but begins to live. Oh! if there be no world on high,

To yield his powers unfetter'd scope, If man he only born to die,

Whence this inheritance of hope? Wherefore to him alone were lent Riches that never can be spent? Enough, not more, to all the rest

For life and happiness was given; To man, mysteriously unblest,

Too much for any state but heaven. It is not thus it cannot be,

That one so gloriously endowed With views that reach eternity,

Should shine, then vanish like a cloud.
Is there a GOD? All nature shows
There is, whom yet no mortal knows.

The mind that could this truth conceive,
Which brute sensation never taught,
No longer to the dust would cleave,

But grow immortal at the thought!

CALVARY.

'Twas man, vile man, uprais'd his impious hand,
And dragg'd the Saviour to an earthly bar:
Midst midnight gloom burst forth the murderous band,
With staves and glittering spears rais'd high in air,
Midst shouts of "Crucify him! Crucify!"

They forc'd him on to Calvary.

But hark! he speaks; and from the mountain's height
"Tis done!" I hear, “and Justice satisfied.”
Nature stood still-the sun refus'd his light,
And sunk abash'd as the Redeemer died.

The heavens grew black and tempests roll'd on high,
While thunders burst o'er Calvary.

Earth seem'd to feel, and to its centre shook,
Like fallen leaf torn by the rattling storm;
Firm mountains trembled, and the flinty rock
Ope'd wide its caverns, by convulsions torn :
But Man beheld unmov'd the Sufferer die,

And prondly turn'd from Calvary.
Death hurl'd his dart, and glutted his desire;
The devils shouted as the Saviour fell;
Whilst angels in amazement dropp'd the lyre,
Or tuned it low, the mournful tale to tell;
Then downward flew the spectacle to see,
And drop a tear o'er Calvary.

And did he die?- the dear Redeemer die-
The surety bleed, that I, a worm, might live?

Yes, cloth'd in blood, drench'd deep in agony,
With his expiring gasp he cried, "Forgive!"
Then, dearest Lord, shall I forgetful be,

And ne'er remember Calvary?

No, Lord! on earth thou hast a Table spread,
With emblems of thy dying, saving love;
Hast bid thy longing children come and feed
On dainties kindly scatter'd from above:
Thy blest command I gladly would obey,
And here remember Calvary.

Thus, Jesus, I'd commemorate the day
When thou for me, for all wast crucified:
Let atheists mock, let sceptics turn away,
Here" refuge safe" my trembling soul shall hide;
And whilst the bread I taste, O meet with me!
Dear Lord, remember Calvary.

Then at the solemn, the decisive day,

When the archangel tall shall sound his blast, Triumphant may I rise, and soar away

To meet thee in the air in joyful haste. May the descending Judge then smile on me, While he remembers Calvary.

W. F.

ESSAY ON THE DIVINE AUTHORITY OF THE NEW TESTAMENT.

By David Bogue, D. D. 18mo. cloth, pp. 270. Tract Society.

We wish every mechanic and artisan in Great Britain possessed a copy of this invaluable volume. Infidel boasters, denying "the immortality of the soul," which is "the glory of man," are insinuating themselves into the confidence of those classes of the community, in our large towns and cities, "promising them liberty, while they themselves are the servants of corruption." We have not the slightest objection to the claims of the New Testament being examined; our great solicitude is, that every individual of the community may rig rously, scrupulously, and diligently scrutinize them; and if its doctrines are found unfriendly to personal and social happiness, to liberty, to prosperity, let them be rejected. But if their purity, reasonableness, benevolence, philanthropy should be manifest-and confident we are that they will so be manifest to every honest inquirer let them be embraced and prized as divine, and leading to a glorious immortality. We most earnestly entreat masters of manufactories, such as prize the doctrines of Divine Revelation, to purchase this inestimable little volume, for a present to their workmen and servants. In this way they will effectually contribute, under God's blessing, to improve their dependents and bless their country, while they are taking the likeliest means to secure their own property.

--

Dr. Bogue states in the Preface," The following Treatise was drawn up at the request of the London Missionary Society. That zealous and active body resolved, at their annual meeting in May, 1800, to print a very large edition of the New Testament, for the use of the people of France. On considering the wide spread of infidelity in that country, it was thought it would be for their edification to accompany it with an Essay on the Divine Authority of the Writings of the Evangelists and Apostles."

We know not in what terms sufficiently to recommend this volume.

London; Printed and Published by C. WOOD AND SON, Poppin's Court, Fleet Street; to whom all Communications for the Editor (post paid), should be addressed; -and sold by all Booksellers and Newsmen in the United Kingdom.

« PreviousContinue »