from eternity, the things which now are must have arisen from nothing, and without any producing cause. Yet observe, and this is the point to which I would particu pose a person is disposed to cavil at t s great truth, he may ask, 'What maxim is less controvertible than this, that nothing can take place without cause?' and again, 'What can be, more stagger-larly draw your attention, that though this ing to reason, than that a Being should train of argumentation firmly establishes exist without a beginning, without a the truth in question, it does not remove cause?' If it were replied, that God is or diminish one of the difficulties the cause of His own existenee, it would with which it was originally surrounded. only be such a multiplication of words You see that it is an irrefragable truth; as would render the subject still more but you are still incapable of compreobscure for the objector might say, 'If heuding, much less of elucidating, the you mean this explanation to remove the mode of the fact. It is obvious, howdifficulty, it must imply these palpable ever, and it was for this the example was and impious absurdities; that the Su- adduced, that what our reason is incapreme Being once did not exist, and yet, ble of comprehending, and what one before He existed, operated to produce train of argument may induce us to reHis own existence.' Here there areject, another process of reasoning may great and acknowledged difficulties; establish as an indisputable and necesyet, commence your reasoning in an- sary truth, even while the original diffiother direction, and you establish the culties remain undiminished and undisputed position notwithstanding. De-touched." duce from your own existence, and that We welcome this volume, and wish it of the universe, the necessity of the ex- well. In a day when one who can peristence of a Creator; and you will soon ceive a difficulty in great truths, thinks perceive that the argument is direct, and he has disproved them, it goes forth, that it necessarily leads you to conclude exposing many deadly sophisms, and that a Being must have existed for ever, holding up just and right thought without beginning, and without cause; before the minds of the multitude; may because if something have not existed such seed be sown "beside all waters." 1842. Dictionary of Dates. Jan. 7. Died-Dr. Philip Nicholas Shuttleworth, Bishop of Chichester, aged 60. He had been bishop only sixteen months. - 15. Charles Southwell, Socialist Missionary, convicted at the Bristol sessions of publishing a blasphemous libel upon the Christian religion, entitled "The Oracle of Reason." The Recorder (Sir Charles Wetherell) sentenced him to twelve months' imprisonment, and a fine of £100. 17. First stone of the new Royal Exchange, laid by Prince Albert. 18. News arrived in England of the total failure of the Niger Expedition, in consequence of the deadly pestilence continually overhanging the river; and return of the vessels, with the survivors nearly all sick. The last vessel turned her head homewards (following her consorts,) on the 4th of October, having got 320 miles from the sea, and 60 miles up the Niger above the point where it is joined by the Chadda. 20. The Rev. Isaac Williams, the Puseyite Candidate for the Poetry Professorship at Oxford, (Author of the Tract on Reserve in communicating religious knowledge,) resigned the contest; the promises made being found to be-For the Rev. J. Garbett 921, For the Rev. J. Williams 623. 25. Dr. Ashurst Turner Gilbert, (Principal of Brazennose College, Oxford,) who nominated Mr. Garbett for the Oxford Poetry Professorship, and conducted the election on his part, was gazetted Bishop of Chichester. The value of the see is £4,200 per annum, besides an Episcopal Palace. 25. Baptism of the Prince of Wales, in St. George's Chapel, Windsor; when he was named-Albert Edward. The Sponsors were- -The King of Prussia (who made the responses for all), the Duke of Cambridge, Prince Ferdinand of Saxe Coburg, the Duchess of Kent (proxy for the Duchess of Saxe Coburg), and the Princess Augusta of Cambridge (proxy for the Princess Sophia). EVANGELICAL REGISTER. MARCH, 1842. EVANGELICAL ESSAYS; BY THE REV. W. LEASK, (OF CHAPMANSLADE.) Author of "The Hall of Vision," &c. ESSAY VI. ON THE GENIUS OF CHRISTIANITY. As A System of Divine truth, intended to influence the heart, regulate the conduct, and spiritualize the character of man, Christianity presents a great variety of topics for contemplation. Each of these topics is interesting, and demands examination from the candid mind; and conjointly they are of the deepest importance and highest value. To trifle with them, therefore, indicates the astonishing power of moral pravity over the human spirit. For Christianity is not a system valuable only to the moralist, the philosopher or the antiquary-fitted only for cloistered musings, the niceties of academical disputation, or learned disquisition-throwing itself among men as a theme of polemic discord and scholastic jealousies. No; for however interesting it may be to the secluded religionist, the scholiast or the theologian, (and we are far from being disposed to undervalue the benefits which society has derived from such sources,) yet, be it remembered, that its design is practical. It was intended, as has been said already, to influence the heart of manindividual man, that it might affect his character in the sight of God," with whom he has to do," and in the sight of his fellows, with whom he associates. With this primary object in view, its appeals are made to the conscience and understanding of every sinner. It deals not with abstractions, but realities. It does not construct an hypothesis, and argue on a supposition; but it presents a positive remedy for a palpable disease. It discovers that "all the foundations of the earth are out of course," and, desirous to remove the jarring and discordant elements of society, its remedial and soothing influences are adapted to every individual case. It would cure society of its diseases, by curing the diseases of every member of society. It would bless the family of man, by blessing every member of that family. It would heal the streams and rivers, by healing the springs. It would make the fruit good, by changing the qualities of the tree. "Twould consecrate the energies of mind, A soft and gracious impulse, which should shew, By spiritual benevolence, its pure Celestial origin, its high descent,' But while Christianity is thus a matter of personal importance,-while it never attempts to reform men as masses, but as individuals,-it is also true that it addresses itself to the various classes of society, as parents and children, husbands and wives, masters and servants, ministers and churches, magistrates and communities, kings and subjects. This, however, is only another mode of enforcing its claims on universal, individual notice. A slight glance at the facts of the case will place this beyond dispute; and will show, that relative duties are to be discharged from religious motives, operating on the mind of every individual of whom these various classes are composed. Are fathers commanded "not to provoke their children to wrath?" Itis because to exasperate their passions would be a serious obstacle to bring VOL. XIV. H ing them up "in the nurture and admonition of the Lord." It is impossible that a father who is under the influence of angry passion, can be, at the same time, under the influence of Christian love. "The wrath of man worketh not the righteousness of God;" and no child is likely to be brought to penitence, but rather hardened in rebellion, by the ill-regulated reproofs of an irritable, and therefore irritating parent. "Are children enjoined to "obey their parents in the Lord?" In addition to the promise of temporal prosperity held out to the obedient child, it is added, “for this is right." Are husbands to love their wives, and to give them honour as the weaker vessel? It is because they are the mutual heirs of the grace of life-because Christ loved the Church and gave Himself for it, and because the absence of this love and honour would create hindrances to their prayers. Are wives to be in subjection to their husbands? It is "that if any obey not the Word, they also may without the Word be won by the conversation of the wives," and "because the husband is the head of the wife, even as Christ is the Head of the Church." Are masters to give unto their servants that which is just and equal, and to forbear threatening? It is because they have a Master in heaven, with whom there is no respect of persons. Are servants to be obedient in all things to their masters according to the flesh ? It is because “whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free." Are ministers of the Gospel to be blameless, vigilant, sober, of good behaviour, given to hospitality, apt to teach? It is becausethey are ambassadors for Christ, and stewards of the mysteries of God; "and it is required in stewards that a man be found faithful;" and if they warn not the sinner, his blood will be required at their hands. They are ever to bear in mind, that they are soon to be called on to render an account to the Searcher of hearts of the way in which they have discharged their duty. The greatness of their responsibility arises from the sacredness and incalculable importance of their office. The motives that ought to influence them are of the most solemn nature; and these are qualifications for "the office of a bishop," which are utterly unattainable, except from "the chief Shepherd," the Lord of the Church. Are Churches to esteem their pastors very highly in love? It is "for their work's sake." Are they to minister to them carnal things? It is because they "have sown spiritual things, and because "the Lord hath ordained that they who preach the Gospel should live of the Gospel." Are they to grow in grace, in unity, in brotherly kindness, in charity? It is because they are to be the light of the world, the salt of the earth, living epistles of Christ, known and read of all men. Are they to "put on the whole armour of God?" It is that they may "stand against the wiles of the devil." Are they to lay aside every carnal weight and besetting sin? It is that they may run with patience the race set before them." Are they to love one another? It is that men may know that they are Christ's disciples. Are magistrates to be a terror not to good works, but to evil? It is because they are dained of God for the punishment of evil doers, and the praise of them that do well."’ Are Christians to be subject to principalities and powers, and to obey magistrates? It is "for the Lord's sake, that they may put to silence the ignorance of foolish men." And, finally, while monarchs are to remember that the "King of kings and Lord of lords" "removeth kings and setteth up kings" at His sovereign pleasure, we are commanded to " "pray for kings and for all that are in authority." Why? "That we may lead a quiet and peaceable life in all godliness and honesty, for this is good and acceptable in the sight of God our Saviour." Three important facts are obviously deducible here,— I. That relative duties ought to be discharged from religious motives. or I. As to the first of these positions, it may be observed, generally, that every being on whom reason has been bestowed is accountable for all his actions,-responsibility being a direct corollary from intelligence. God has bestowed on man the power of determining, willing and acting. The arrangements of Providence afford innumerable opportunities for human action. Take the relation in which a father stands to his children, as an example. As a father, various important duties are imposed on him; and his family is the appropriate sphere, in which he is expected to discharge them. But the quality of an action must be judged of by some definite standard. It is impossible to characterise any action without this. Now we have in Christianity a clear and infallible directory. Does the father provide for and educate his offspring? It will be granted at once, without having recourse to argumentation, that these actions, so far as they go, harmonize with the spirit of revelation. It may be said, that his love for his child prompted him to these actions. True; but whence that love? Was it not implanted in his breast by the Author of Christianity? It may be, that he feels not the power of the high principle of evangelical obedience; that he is a stranger to the influence of that pure and holy sanction given by Christianity to the parental relationship; and that, consequently, his efforts for the good of his child are circumscribed by temporary considerations. In such a case, he has fallen short in his duty. We must admit that he has done right in providing for his child, and in imparting to it secular education. The motive from which he acted,-parental love,—was also right in itself. He ought, however, to have considered that love as subordinate to, and co-operative with a higher principle of action. Had he done so,-had he known that the claims of his child were sanctioned by the authority of Heaven,-that that child was an heir of immortality, the possessor of an accountable mind, a deathless principle, a soul capable of endless and ever-increasing felicity, and whose character in eternity would be formed in time; his solicitude for its prosperity would not have been circumscribed by mere temporary considerations. His love for his child would have been the centre of a wider circle. Recollecting his own accountability, the shortness and uncertainty of human life, the power of depravity over the heart, the utter worthlessness of temporal treasures without the blessing of God, and the amplitude of redeeming love, a wider range would have been taken by his desires for the prosperity of the young immortal committed to his care. An evangelical spirit would have animated, elevated, and ennobled the natural passion of parental love; and, in short, feeling it to be both a duty and a privilege to "bring up his child in the nurture and admonition of the Lord," this religious motive would have induced him fully to discharge the duty of a parent. And though such a parent might not see any satisfactory evidence that religious principles were animating his son, yet he would have the approbation of his own conscience that he had done what he could, and that he had done it from a proper, a sanctified motive. This description cannot apply to any but the Christian parent,-the man who has imbibed the spirit, and therefore acts under the influence of evangelical truth. The influence of Divine truth is not felt equally by all Christians; the strength of this impression may vary greatly, being modified by various circumstances; but the motive of action is essentially the same. Every Christian father desires to bring up his child in the way in which he should go; he knows that the just man's "children are blessed after him;" that he is commanded to "teach the statutes of the Lord to his sons ;" to talk of them when he sits in his house and when he walks by the way, when he lies down and when he rises up; and he esteems the eulogy passed on Abraham more valuable than the choicest earthly possessions,-" For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment." And it may be remarked here, that by the injunction, "Be ye not unequally yoked together with unbelievers," Christianity breathes kindness to unborn generations; for as none but the believer acts from religious motives, so none but the believing parent properly discharges the duties which that relationship implies. The spirit of these remarks may be applied to all relative duties. The case of a father has been selected merely as an illustration. II. The right discharge of our duty to society is part of our duty to God. The primary design of Christianity is to answer the all-important question, "Wherewith shall I come before the Lord, and bow myself before the high God?" This question has been asked in all languages, and in an endless variety of forms. Wherever the consciousness of guilt is accompanied by the fear of punishment, as its natural result under the government of that most righteous Being, who is at once the Witness and the Judge of moral action, this question is proposed. Ever varying and often terrific, have been the forms it has assumed. It has been asked in youth, in manhood, in old age; in prosperity, in adversity; in health, in sickness, in death. It has arisen from the dungeon, the cottage, and the palace. The groan of despair, the shriek of terror, and the inaudible whisper of the departing spirit, as it entered the mysterious regions of the unseen world, have asked it. And it has been iterated by self-inflicted miseries, smoking altars, ages of infanticide, indescribable cruelties, and the bursting asunder of every bond of attachment between man and his fellow, to such an extent, that at the bare recital of a fractionary part of the hideous whole, the spirit of civilisation stands aghast, and the spirit of Christianity weeps. But her tears are not the expression of a nerveless sensibility. Hers is not the insipid sigh of an indolent listener, the "Be thou blessed" sentimentalism of a heartless hypocrite, who is, at the moment of his verbal piety, resolving that his pity shall be verbal. No; for with all the vigour of her native divinity, and with all the benevolence that may be expected to characterise a system that exists exclusively for the good of others, she answers the all-absorbing question thus:" Behold the Lamb of God, who taketh away the sin of the world," "Whosoever believeth on Him shall not perish, but have everlasting life." "If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous." This answer, written in characters vital with Divine love, is plain, satisfactory, complete, glorious. But while Christianianity realizes its primary design by taking hold of the aroused sinner, and, with the thrilling emotion of a Divine friend, pointing his attention to the sacrifice offered on Calvary, as the certain ground of his acceptance before God; it forgets not to impart information on those subordinate points which relate to the conduct of man towards man. While it 66 opens a door of hope" for him as an immortal, it lays down principles for the regulation of his conduct as a mortal being. While its chief design is to fix his gaze on an eternal world, it also invites him to "ponder the path of his feet" in "the life that now is." While it unfolds, and sets in the clear light of heaven, his duty to God, it rescues from obscurity, and places on the most attractive basis, his duty to man. And while it proclaims as an immutable law of heaven, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind," it cries with equal solemnity, and records as an equally unchangeable injunction, "Thou shalt love thy neighbour as thyself." This latter department of the great code of morals,-regarding which an apostle writes, "Love worketh no ill to his neighbour, therefore love is the fulfilling of the law,"-is divested of its Sinaitic terrors by the law-fulfilling Saviour, invested with the attractions of redeeming kindness, and presented to the mind of the believer as the rule of his conduct towards his fellow men. The gratitude he feels to his Redeemer is to be evinced by his compliance with the spirit of this law. His "goodness cannot reach to God;" he cannot enhance the infinite glories of the Eternal; but he can "declare His glory" before men, by showing that Divine grace has so wrought on his heart as to induce him, from a principle of grateful obedience to his Master in heaven, to "do good unto all men as he has opportunity." He feels that He who gave the first, gave also the second, table of the law, and he has no wish to disjoin them. He knows that the state of his heart can be determined only by the Omniscientthat his evangelic obedience to the first table of the law is undiscernable by his fellow creatures; but he knows also that his practice, in the discharge of relative duties, is to determine before men whether he belong to Christ: "By their fruits ye shall know them"- "By this shall all men know that ye are My disciples, if ye love one another." But as it is impossible to determine the existence of that love by any, save the individual in whose breast it resides, if it be not embodied in action, the state of society affords unlimited opportunity of so embodying it. Hence God has made it imperative on those who are led by His Spirit, not only to cify the flesh with its lusts," but to abound in good works, to be "ready to distribute, willing to communicate" of their substance, to those who are placed in circumstances requiring aid. The right discharge of relative duties is as emphatically urged on Christians, in the New Testament, as the cultivation of personal holiness. Sometimes the practical influence of Christianity is put for the thing itself. A well known example of this occurs in the epistle of James, "Pure religion, and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." The same writer 66 cru T |