Page images
PDF
EPUB

heralds of his kingdom. Like most lakes surrounded by hills, it is subject to violent gusts of wind, which, however, are not of long duration.

The district around this lake was exceedingly fertile. On its shores grew the palm, the fig, and the olive; it is described by Josephus as an Eden, possessed of a genial temperature, and producing the fruits of every climate. In the time of Christ the borders of this lake were covered with towns, villages, and hamlets, which contained a numerous population. Now its shores are uncultivated, the cities on its banks lie in heaps and ruins, and nothing remains that human hands have formed, save the ruined relics of the ancient Tiberias, the city of Herod the Tetrarch. From the shores of this lake the first apostles were called to proclaim to all men the glad tidings of salvation. (Matt. iv. 18.) This was the scene of the miraculous draughts of fishes (Luke v. 1, and John xxi. 1), and the calming of the raging winds. (Matt. viii. 23-27.) Here Christ walked on the waters (Matt. xiv. 25 ;) and on its shores, after his resurrection, he stood manifest to those who, when he was betrayed into the hands of sinners, had "forsook him and fled." (Matt. xxi.)

3. The Dead Sea is the lake which lies farthest to the south. It obtained this name from the circumstance that few living things, such as insects, reptiles, or birds, are seen on its shores, and because no fish are found in its waters. It is called the Salt Sea, from the exceeding saltness of its waters; the Sea of Sodom, because it covers the cities of Sodom, Gomorrah, &c.; the Sea of the Plain, from covering the plain of the Jordan; the East Sea, from its geographical position; and Lake Asphaltites, from the asphaltum or bituminous matter which it produces.

the Arabs it is termed Bahr-el-Lút— the Sea of Lot.

This lake covers the once fruitful vale of Siddim, and the site of the Cities of the Plain-Sodom, Gomorrah, Admah, and Zeboim. Its length is supposed to be about forty miles, and its breadth ten or eleven miles. It is surrounded by bare and barren mountains; those on the east, especially, have a sterile and dismal appearance, being entirely destitute of either tree or shrub. The water of the lake is perfectly transparent, and its taste exceedingly salt, bitter, and sulphureous. It is more saline than that of the ocean, containing nearly one-fourth of its weight in salt. The waters are also remarkably buoyant, and those who have bathed in them required great exertion to dive below the surface. One who bathed in it says, The worst of my bath was, that, after it was over, my skin was covered with a thick glutinous substance, which it required another ablution to get rid of; and after I had wiped myself dry my body burned and smarted as if I had been turned round before a roasting fire."

66

The statement that birds cannot fly across the sea without being killed, is entirely fabulous; but no fish can live, and no marine plants of any description are found in it. Sulphur is obtained in abundance on the borders of the lake. "Here we first collected lumps of nitre and fine sulphur, from the size of a nutmeg to that of a small hen's egg."

At its northern extremity there is found a black shining stone, which partly ignites in the fire, and emits a bituminous smell. It is manufactured into crosses, beads, rosaries, and amulets, which are sold in great quantities to those pilgrims of many nations who annually visit the Holy City of Jerusalem. By-M'Leod's Geography of Palestine.

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

EXTRACTS FROM A DEACON'S SCRAP BOOK.

WHAT are the ways of Providence | depths of wisdom which are displayed,

but the doings of a friend whose kindness is ever awake and active, and always most so when we are most in want of it ? We may often be at a loss to see the wisdom or the goodness of God in our trials, but when we take our station at the cross and contemplate the unutterable tenderness and love, and the

we rest satisfied that he who thus loved us can never injure us, and can never cease to care for us.-Rev. D. Russell's Letters.

IT would have been idle in Archimedes to have insisted on his royal descent in his books of geometry, and

it had been as useless for our Lord THE sceptic doubts nothing but truth; Jesus Christ to assume the state of the infidel believes every thing but a king for the purpose of giving splen- scripture, and every one but God.—Mrs. dour to his reign of holiness; he came Sherwood. fully invested with the lustre of his own order.-Pascal.

Ir ever I reach heaven, I expect to find three wonders there. First, to meet some whom I never thought to see there. Secondly, to miss some whom I expected to meet there; but thirdly, the greatest wonder of all will be to find myself there.-Dr. Watts.

SPEAK but little, and that little only when thy purposes require it. Heaven has given thee two ears but only one tongue, which means listen to two things, but be not too forward to propose one.-Persian aphorism.

THE Rev. John Wesley being asked by a nobleman, "What is humility?" replied, "My lord, humility I think consists in a man thinking the truth about himself."

NOTHING that is broken bears any value except the heart, which becomes more valuable the 'more it is broken.Persian aphorism.

No duty will be allowed of God that appears before him stained with the murder of another duty.-Bishop Hop

kins.

IT is hard for people who have nothing to do to forbear doing someLord Clarendon, when Sir Edw. Hyde, thing which they ought not to do.

He who undertakes to reprove the world, must be one whom the world cannot reprove.-Bishop Horne.

Our business should not be to inquire how sin entered the world, but how it may be got out of it.-Augustine.

He who will learn of none but himself, is sure to have a fool for his master. -Caryl.

IN evil times it fares best with those who think most of duty and least of safety.-Hammond.

OUR idle days are the enemy's best days.-Bishop Hall.

THE HELPLESS LAMB.

From "Important Truths in Simple Verse."

LITTLE lamb, so young and fair,
What a helpless thing you are!
Swiftness, strength, nor sense have you,
What, in danger, could you do?

Lions boast a mighty paw,
Eagles have a piercing claw,

Bulls can gore, and dogs can bite;-
You can neither fly nor fight.

Foxes have a cunning sense,
Goats have horns for their defence,-
Strength nor cunning you possess,
Unsuspecting helplessness!
Timid hares can run full well,
Even snails can boast a shell,

Some can hide, they are so small,-
You have no defence at all.

Yet your shepherd's hand and eye
Every want can well supply,
At his side you need not fear,
Danger cannot reach you there.

I am weak, poor lamb, like you,
Need a guardian shepherd too,;
That good Shepherd, Jesus, need,
Or I shall be weak indeed.

May He, ever at my side,
Be my wisdom, guard, and guide,
May he aid my weakness still,
Keep me from each threatening ill.
Let me never dare to rove
From his happy fold of love:
If my Shepherd be not nigh,
What a helpless thing am I!

REVIEW S.

The History of the Revival and Progress of Independency in England, since the period of the Reformation; with an Introduction containing an account of the Development of the Principles of Independency in the Age of Christ and his Apostles, and of the Gradual Departure of the Church into Antichristian Error, until the time of the Reformation. By JOSEPH FLETCHER. Vols. I. and II. London: Snow. 12mo. pp. 284 and 291.

THREE years have elapsed since the publication of the last volume of Mr. Hanbury's Historical Memorials relating to the Independents. Valuable as is that work for the vast mass of materials accumulated by the industrious compiler, it cannot be deemed a popular history of the community to which he belongs. Few are the men who will patiently wend their toilsome way through the masses of heterogeneous matter with which its pages are crowded; the difficulty being not a little increased by the confused, verbose style of the author himself. To reduce the unshapely edifice to something like due proportion, and to place the history of the independents in a more popular and intelligible form before the churches, was therefore a meritorious design.

Mr. Fletcher has not however been content to follow in the wake of Mr. Hanbury, or to accept that gentleman's representations of all the facts which form the history he has undertaken to write. In some particulars he differs from his predecessor, and we think for sufficient reasons. We may mention as an instance, the view taken by Mr. Hanbury of Browne's motives and character, of which we conceive Mr. Fletcher's more favourable estimate is to be preferred. In other respects Mr. Fletcher's plan is more extensive than that of his predecessor, embracing a sketch of the New Testament principles of church polity, and their development, decay, and final extinction in the history of the church. Then, taking a rapid flight over the period intervening between Constantine and the era of the Reformation, our author pro

ceeds to elucidate and depict the revival and progress to the present day of those principles which were the glory of the church when she lived and grew under apostolic direction, and which constitute modern independency.

introduce his work by a discussion of With great propriety does Mr. Fletcher the principles of independency. It is a question of no little moment whether the New Testament contains a prescribed form of church polity, or whether in this respect the Great Head of the church has given a latitude of action to his disciples. On a matter so deeply affecting the well-being and perpetuation of his church, we cannot for a moment suppose that our Lord or his apostles would have departed without leaving any directions for our guidance. It must be inferred that some particulars at least would be given; that the redeemed of the Lord would receive some directions to regulate their conduct to each other when associated in his name. On the other hand, it would be contrary to the genius of his religion to establish a variety or unity of form, into which his people should be cast as into a mould, regard to which would or could be held as of the essence of true religion. He who taught that external forms are redundant or useless without the spirit, that even the institution of the sabbath itself might be set aside by a higher law of charity, that from the heart are the issues of life, and not from the observance of institutes, valuable it may be for some purposes but not creative of principle, surely would not establish forms or institutions to continue in existence and be imperative on his disciples when the energy that should give them significance had ceased to exist. It is also to be presumed that whatever institutions were established, they would alone refer to the development of the higher life of the spirit; that every liberty compatible with its due growth, expansion, and healthiness would be permitted, and that checks only would be employed where these were endangered.

Now, it is we believe a fact universally true, that every system of church go

vernment proceeding on the inadequacy of scripture direction, or adding to its institutions aught not sustained by apostolic precept or example, has for its object the formation of barriers and checks to the display of human frailty or passion. By the apostles every church was supposed to consist of saints, of holy persons in whom the conscience was active and supreme, whose highest joy as well as duty it was to exhibit the graces of the Spirit, virtuous conduct, and tender consideration for the circumstances of others. Still they were but men. Their views of godliness were in a state of imperfect development, and they were ever exposed to the possibility of dereliction from duty or principle. To check these tendencies, mutual exhortation, the instruction of gifted and holy brethren, and finally, where needed, the exclusion or excision of an incorrigible member from the body, were the only courses commanded to the church. Beyond this nothing was required. The institution of gradations of examining courts was unnecessary. Rulers, gifted with the power of making and enforcing laws were not required. The law of fellowship was simple, and its breach by any party was sufficient to destroy his connexion with the community.

Or if again we examine the order of the ministry instituted in the church, we find the same great ruling principle in operation. The advancement of the spiritual life was its one sole object; when it ceased to effect that, it ceased to be a ministry. Its relation was one of service and not of power. If it no longer served the ends of its formation, it became forthwith an evil and a useless thing. Now just in proportion as this relation is merged into one of right, irrespective of a fulfilment of the duties incumbent upon it; just as qualities are ruled to be necessary for the exercise of the ministry, apart from the decision arrived at after a sufficient proof of the possession of the requisite ability by its exercise among the people; and just as the weakness or the negligence of a church permits the continuance of a ministry from which it has ceased to derive the spiritual food that it requires: just in the same proportion laws and ordinances become necessary to appoint and direct the performance of obligations but ill-observed, because the spirit of life is decaying or absent; to arrange plans for the creation

and sustenance of a ministerial class; and to remedy the apathy of the people and the diminishing support rendered to their teachers.

Laws, politics, ecclesiastical institutions, are not wanted for the good. The law of the spirit of life in Christ Jesus prompts to the fulfilment of every duty to God and man. Restraint, or guidance, is alone wanted when this living law operates feebly, or in wrong directions, or when its absence proclaims the unfitness of a party to be a partaker of the fellowship of life: the new man can only grow and flourish in a free atmosphere. Love to God needs no bands or ligaments; in every way in which it can show its overflowing thankfulness to the Redeemer, or its commiseration or affection for humanity, it must have liberty. Christianity, in its deep, yearning, unalterable regard for man knows no law, no limit, no restraint but its own heavenly temper, and beneficent desire for human happiness and salvation.

It might be then concluded, that the arrangements made for the manifestation and growth of this spiritual life would be of the simplest kind; and that that help which encumbers or restrains would be carefully avoided; that, in a word, the Christian would be subjected to as few mere institutions as possible, and that such as are ordained would be expressive only of the presence of an inward life and of its continued being, and not of themselves essential to it.

Thus at the very basis of the churchlife, lies the individual renovation of its every member-the subjection of every soul to the law written on the fleshly tables of the heart and embodied in the records of revelation. A relation is formed between every spirit and the Redeemer, drawing all its sustenance from him, and dependent alone upon him. No law but his can have force or obligation, and his laws are of equal obligation upon all. No one individual is subordinate to another, except so far forth as each is bound to fulfil the service commanded of the Lord, for it is the same Spirit that lives in and animates every member. In other words, as in the individual life, so in the ecclesiastical life, the laws of Christ are supreme.

Mr. Fletcher has reduced the ruling principles of the polity established by the apostles to three, the two latter of

« PreviousContinue »