SACRED POETRY. THE DYING CHRISTIAN'S ANTICIPATIONS OF BY RICHARD HUIE, ESQ. M.D. How fast my spirits fail. To nature's sinking pow'rs; Come then, my soul! since human skill My thoughts let death and judgment fill, And while my friends, with doubt and fear, Let this dear truth my bosom cheer, Jesus, my Prophet, Priest, and King, My soaring spirit heav'nward tends, MISCELLANEOUS. The Providence of God.-When Queen Mary, upon the death of Edward VI., ascended the throne, Bishop Jewell was expelled from his college because of his opposition to Popery. At length he was taken; and his subscription to the system he abhorred, upon pain of proscription and torture, was demanded.' Jewell's firmness gave way, and with a timidity which long obscured his reputation, he signed a paper expressive of his approbation of some of the articles of Popery. But his recantation was of no use to him whatever. The inflictions of providential judgment were used to bring him again to the faith he had denied. Suspected of having only acted a part, and his sincerity being entirely disbelieved, snares were soon laid for him; and he would have been inevitably caught in the toils of those who were vigilantly on the alert for his destruction, had he not, as he thought accidentally, gone in a road on a way to London, different from that on which he was accustomed to travel. On this journey, which he was prosecuting on foot, he was found on a snowy winter's night, alone, lying on the ground, starving, faint, unconscious, and at the very gates of death, by the servant of Dr Latimer; by his attentions his life was preserved, and he was conducted to a place of shelter and repose. But on his arrival in London, though He he had sacrificed his conscience to his interest, he found no hope of safety. The emissaries of Bonner were prowling about in search of him, until he escaped from their hands and obtained a passage to the continent. But there also his circumstances were desperate. found no one to befriend him, he had no pecuniary resources, and he wandered about often in want of a lodging for the night. At last he arrived in the city of Franckfort, where he met with some English exiles, who received him with considerable kindness. But the recollection of his apostasy continually tormented him; and before the whole congregation he declared, that it was his " abject and cowardly mind, and faint heart, which made his weak hand commit this great wickedWith sighs and with tears, his public confession was mingled; and it was concluded with earnest supplications, first to Almighty God whom he had offended, and then to the Church which he had scandalized. His conduct was so ingenuous, his expressions were so affecting, and his whole demeanour displayed so much genuine contrition and sorrow, that the whole congregation received him not only as a dear brother, but as an angel of God. ness. The benevolent Cruden, Author of the Concordance. -A sailor, whose name was Richard Potter, in 1762, was tried and capitally convicted at the Old Bailey, for uttering a seaman's will, knowing it to be forged-a crime to which, with some propriety, the royal mercy is rarely extended. The evidence which was brought forward on the trial, proved that Potter was a poor, ignorant, credulous person, who had been made the tool of designing cunning, and who was utterly unconscious of the offence which he had committed. Providentially Mr Cruden was in Court; and being firmly convinced that Potter was a proper object for the royal clemency, he determined to attempt to save him from a punishment which he believed the condemned person did not deserve. That he might not act without due caution, he had an interview with Potter in the prison, and after a careful examination, he became certain that ignorance had been the sole cause of the perpetration of the crime. However improbable it might seem, Mr Cruden's indefatigable diligence, and his constant and importunate applications to government, were attended with success, and the sentence of death was transmuted into that of transportation for life. But Mr Cruden's benevolent solicitude did not terminate here. He prayed with the poor criminal, exhorted him, instructed him in the principles of religion, brought him to a proper sense of the wickedness of his past life, and, in one word, conwho had previously scarcely known of the being of a ducted to the vital knowledge of the truth, a wretch God. The amiable tenderness with which Mr Cruden visited, taught, fed, and clothed his poor pupil, and the anxiety he felt and displayed for his temporal and everlasting good, must ever endear his memory, in spite of all his oddities, to the heart of humanity, and the fact must be contemplated as a memorable event in the providence of God. Published by JOHN JOHNSTONE, at the Offices of the SCOTTIS A CHRISTIAN HERALD, 104, High Street, Edinburgh, and 19, Glassford Street, Glasgow; JAMES NISBET & Co., HAMILTON, ADAMS & Co., and R. GROOMBRIDGE, London; W. CURRY & 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 and Leith will have their copies delivered at their own residences regularly, by leaving their addresses with the Publisher, or with John Lindsay & Co., 7, South St. Andrew Street.-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, 68.-Monthly Parts, containing four Numbers each, stitched in a printed wrapper, Price Sixpence. Printed at the Steam-Press of Ballantyne & Co., from the Stereo type Plates of Thomas Allan & Co. THE SCOTTISH CHRISTIAN HERALD, CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH. "THE FEAR OF THE LORD, THAT 18 WISDOM.' VOL. I. No. 39. SATURDAY, NOVEMBER 26, 1836. IS IT A VALID OBJECTION TO THE TRUTH OF REVELATION THAT IT CONTAINS BY THE REV. PETER CURRor, PRICE ltd. those who are perplexed, and convince those who object that they are acting an unreasonable part, we shall not conceal that there are mysteries deep and unsearchable in the volume of revelation; but we shall set before them other objects, not within that volume, which they admit, and which are admitted on all sides, to be from the hand of God, and we shall shew them that they are as thickly ble. The works of God are stretched out before our eyes. All confess them to be from his hand; and if we find mysteries in them, we surely should not be startled when we see mysteries in his word. If both have proceeded from the same hand, both must be expected to wear the same character. If we find difficulties in the one, difficulties must be looked for in the other; if we find mysteries in the one, mysteries must be looked for in the other. There is not a field of creation on which we can turn our eye, where our inquiries do not instantly terminate in inscrutable mystery. How soon do we come to processes which we cannot explain, to the operation of causes of which we know nothing? We might go to any district of nature we choose, all alike we should find wrap THE word translated mystery in the New Testament, we are aware, means a truth which was unknown until it was revealed, and would have re-wrapped in mystery as those at which they stummained unknown had it not been revealed. But the English word mystery, means also, and more frequently, a truth which we do not fully comprehend. In this sense it is often applied to some of the statements of revelation. It sometimes takes the shape of a difficulty, and sometimes of an objection. Some humble inquirers lie long perplexed, either at the threshold of the temple of divine truth, or at their entrance into some of its apartments, struggling with difficulties which they cannot overcome. There is always some inconsistency which they think they see, and which they must have reconciled, a spell of some mystery on this truth or that truth, which they must have broken. There are others who take a prouder position, who make the standard of their own reason the measure of revelation. Whatever of its dis-ped in an under mantle of darkness. We shall closures come within its scale they receive; whatever they suppose rises above it, or falls below it, they reject. If any of its descriptions of human nature do not coincide with the views which they take of it, they set them aside as untrue, and as, therefore, no part of revelation; if any of its reasonings do not arrive at the same conclusions at which they have arrived, they blot them from pages as inconclusive, and as, therefore, unworthy of the pen of inspiration. Such portions they reckon as falling below their standard; there are others which they reckon as rising above it, and which they as unceremoniously reject. Some of its truths are wrapped in difficulties which they cannot tear away; some are, to their view, standing in wide and irreconcileable inconsistency; some are shrouded in a mystery, which the utmost efforts of their reason cannot unveil; and they think it unworthy of revelation to let us but half way into any of its secrets, to leave any of its disclosures so far Dove the level of our comprehension. its Now, to satisfy both these parties, to relieve select a specimen which is familiar to every eye, and which most of us, probably, have been supposing we know all about. Look to a single blade of grass. It is a part of a plant which we see every day; which overspreads the earth with verdure. It springs from a substance the most unlike to itself. It draws its nourishment from the clods of the earth; and from the materials which it thence derives, it forms a substance the most opposite in its aspect and its properties. In the former, there is no beauty to admire, in the latter all is loveliness; in the former, there is nothing nutritious for the living inhabitants of the globe, the latter is their provided food. Yet from the earth, almost every particle of which the herb is composed has been derived. A process has been undergone by which these particles have been differently combined, and a substance produced altogether unlike in its complexion and its character. But over this process a mystery hangs which we cannot penetrate; there are secrets which we cannot unveil. It is a process which no chemistry can imitate or understand. If it be thought that it is the minuteness of these processes which baffles our researches, look at the objects of creation on a larger scale. As thick a shroud of mystery will be found envelopa ing its largest as its minutest operations. In the globe of the earth itself, in the material of which it is formed, our inquiries would soon have been stopped by a screen of unsearchable mystery, though nothing else had been done but calling it into existence, and though the energies which now clothe it with beauty and verdure had slumbered for ever. We might have gazed on its composition and its magnitude; at every step of our examination we should have found mystery. We might have lifted a stone or a clod from its surface, that we might examine more narrowly the materials of which it was formed. And all our philosophy might have gone forth in search of a cause, from which a stone or a world might have sprung. We might have laboured from the varying arrangement of those causes which we knew, to educe another cause, or a combination of causes adequate to the magnificent result. But our most accomplished philosophy might have gone forth in vain; it would have returned with a report only of baffling mystery. But still more unsearchable is the mystery which meets us when we are surrounded, not merely by a creation slumbering in silence and in death, but by a world which is full of life, which, though ages and centuries have rolled over it, is still as fresh and vigorous as ever, which with every returning season is clothed with a new mantle of verdure, which with every returning year covers its ample board with a new provision for the wants of its living inhabitants. Amid the works of God, then, we are hedged round with unsearchable mystery on every side. We see a world in existence, we cannot tell how it acquired it. We see it revolving on its axis, and giving us the pleasing changes of day and night; we cannot tell how its motion is upheld. We see it rolling round its orbit, and carrying us through refreshing varieties of spring and summer, and autumn and winter; we cannot tell how this ceaseless movement is prolonged. We see its plants covering its fields with verdure, its flowers expanding in loveliness, its trees bursting into foliage; we cannot tell how a blade of its grass is made to grow, how its flowers are painted with their variegated tints, how its trees cover themselves with their branches and their leaves. We know that a hand beyond our own deals out to us every breath which we draw, and upholds every step which we take; we cannot tell how it works. We know that our souls are united with our bodies, but we cannot tell how. We know that the resolutions of the one are instantly obeyed by the other, but we cannot tell how the commands of the one are communicated to the other. In the midst of all that is beneficent in creation, we see the various races of animals which people our globe preying upon, and devouring one another; and we know that we ourselves cannot tread on a world on which we are appointed to dwell, without crushing to death, at every footstep, a crowd of living and sentient beings, and that we cannot quench our thirst without inhaling and entombing, with every mouthful of water which we drink, thousands of animals in the full possession of that life and enjoyment which their Creator gave them. We have ample proofs of the goodness of God; but how all this is compatible with his goodness, we may be unable to tell. If we lift our eyes to the firmament over our heads, we see the moon as she walks her course, and draws towards herself the heaving waters of the ocean; but we cannot tell how her attractive influence is conveyed. We see the sun travelling our firmament and dispensing light over our path; but we cannot tell how that light is produced, how it travels, how it pencils surrounding objects with so many varying hues, how it enters our eye, or how it paints its representations on a tablet within the view of our minds. We see the firmament sparkling with innumerable stars; but we cannot tell their character, or their distance; we can form no conception of that power which, while it is minute enough in its care to sustain the fluttering of every insect's wing, and the teeming population of every drop of water, is wide enough in its range to uphold these countless and unmeasured orbs. Since then the works of God are so thickly shrouded in mystery, we need feel no disappointment, should we find the shade of mystery lying also on his word. If we find God in what we know he has already done, leaving many things but half understood by us, we are prepared to expect, in any of his farther proceedings, some things also which we cannot fully understand. The mind of every one, within our sphere of knowledge, is marked by a certain character, and we see the features of that character tracing every thing which he does or says. If that character is one of sagacity, then we anticipate a longsighted prudence in all his conversation and conduct; if it is one of folly, then should we look for folly in all his irregular steps. The writings of every author are characterised by a certain style of thought. We speak of it as his style; it may be clear or obscure, it may be cold or glowing, but if we are familiar with it, on looking into a volume, we know at once whether or not it is his. Should any anonymous production appear, we can often ascertain from its internal character, whether it is from the pen of such an author. It may be so like his other productions, that we are sure it is his; or it may be so unlike them, that we are sure it is not his. And certainly if there was one feature imprinted on each, that, instead of discrediting, would go so far to prove a common parentage to both. If there is one feature, therefore, imprinted both on the works and on the word of God, that, instead of disproving, goes so far to prove that both have proceeded from the same hand. If we find mystery in the works of God, that is at least enough to silence the objection which is raised from the existence of mysteries in his Word. This is all the use which we now pro pose to make of it. We might, however, even | written in characters in the sky which every eye go farther, and use it as a positive, though a col- might read; why it was not earlier and more widelateral argument. If we find a certain degree of ly made known, we are unable to tell. There may obscurity in the writings of an author, and if in be, there must be causes, and the best of causes an anonymous production we find the same degree why it was not otherwise. Purposes may he of obscurity, that of itself does not prove, but, answered which no other method could have analong with others, it is a collateral proof that they swered so well; evils may be avoided which no have come from the same hand. In like manner, other method was so well fitted to avoid. But the existence of the same mystery in the word these have not been disclosed. What they are we and in the works of God, while it does not of cannot tell. They are in the number of those itself prove, is, along with others, a collateral and mysteries from which the curtain has not been strengthening proof of a common authorship to both. drawn. The state of our souls when dislodged We do not wish, then, to conceal-we have no from their present habitations, and the manner in object in concealing-that there are mysteries in which our bodies are to be reconstructed from their revelation. It is alike more modest, more honest, dust, as well as many other topics scattered over and more philosophical to confess, that there are, the volume of revelation, are mysteries of which than to spend fruitless ingenuity in trying to ex- we can give no explanation. We know that they plain them away. There is one topic shrouded in are revealed, but how they are brought about we mystery, which is common both to the word and know nothing. We find alike, then, mysteries in the works of God. The origin of evil stretches the word of God and mysteries in his works; and over both into a night of darkness, which the light those who hesitate to embrace this revelation till of neither can dispel. It plants one poisoned foot all its mysteries are cleared away, are demanding on the one, and another on the other; but its of the word of God, what they do not seek and head is enveloped in clouds which neither can dis- what they do not find in his works. They are sipate. We know that evil exists; revelation applying, moreover, a principle to the one which tells us of the first breath which it drew, but how would be fatal to them if applied to the other. it acquired its existence, is a mystery which we They are acting like one who, though dying of cannot unveil. That there are three persons in thirst, should refuse to drink of the waters of a one Godhead, is an express announcement of re- lake till he explored all its depths. And were velation; but how they co-exist, is an unfathom- they, on the same principle, to refuse to partake of able mystery. We know the fact, of the mode the fruits of the earth till they had fathomed all we know nothing. The consistency of the pre- the mysteries of their growth and organization, destination of God with the free agency of man, digestion and nutrition, not one would survive the is another truth of the same class. Both we inquiry. Had the Israelite refused to eat of the know to be true. Whether we look to nature manna sent down from heaven till he understood or to revelation, we may be satisfied that God how it was produced, he would have perished in predestines all things; given fore-knowledge the wilderness. And if death to our natural conand sovereignty, there results predestination. stitution is the unavoidable consequence of such We know, too, that we act freely I feel at a principle, when applied to our bodily wants, this moment at freedom either to write or to lay then, under the economy of the same God, death down my pen. Both being true, they must be to our spiritual constitution is what we are encompatible with one another, but how they are so, titled to expect, when it is applied to our spiritual is a mystery which the ingenuity of man has often wants. Mysteries are inseparable from a revelaattempted to solve, but in which it has always tion, coming from a God whose understanding is been foiled. The incarnation of Deity, too, the infinite, and not to comprehend them is insepararesidence of that which fills immensity in the ble from the finite, the short-sighted understandcompass of a human frame, we know to be a state-ing of man. Some, however, wrested them to ment of revelation; but how they were united together, how the one could be the habitation of the other, are questions which we cannot answer; they are veiled in inscrutable mystery. "God was manifested in the flesh, but it is a great mystery of godliness." We know, too, that the Spirit of God exerts a sanctifying influence on the 'soul of man; but how, unheard and unseen by us, he exercises this influence, is a mystery which we cannot unravel. We can read the statement that he does so, we can see the result of his doing THE REV. OLIVER HEYWOOD, A.B. so, but how he does so, we cannot tell. Ages (Concluded from our last.) had rolled over our world before the plan of mercy AFTER ten years of the utmost harshness and severity unfolded in revelation, was fully made known; ages exercised towards the nonconformists, Charles, finding - shall roll over it still, before it shall reach every that such measures were unavailing to force their comfamily of our race. Why it was not at once ut-pliance with his wishes, issued a suspension of all the ered in notes which every ear might hear, or penal laws which had been passed against them. Mr their own destruction in the time of the apostles, and they may be wrested to the same purpose still. And if we stand wrangling on the threshold of this temple of heavenly truth, till we have scaled the height of its pillars, which reach to heaven, then will the grave find us as closely wrapped in mystery as now; eternity will find us still beholding, still wondering, still perishing. BIOGRAPHICAL SKETCH OF Heywood having, in consequence, received his license | to preach publicly, gladly took advantage of the privilege, and dispensed the word and the bread of life to his affectionate people at Coley, who, after so long a separation, gladly welcomed the return of their former pastor. The Church which, at this time, he constituted, was formed on Presbyterian principles. His labours were very abundant, his ministry was numerously attended, and crowned with much success. Mr Heywood's two sons were now about to set out to an academy in Westmoreland, with the view of prosecuting their studies for the sacred ministry. The solemn scene of parting from their father's house is thus pathetically described: My sons being to go abroad for learning next week, I took them with me," he says, to three private fasts this week; and Thursday, May 15th, 1673, was such a day as we have seldom had. I purposely appointed to seek God this day on their behalf, and he wonderfully helped all his servants to plead for them. About the middle of the day I called them both forth, before the company, and asked them several questions, as to what calling they chose? With tears they both answered, the ministry. I asked them, for what end? and told them they might suffer persecution, and must not dream of honour therein, or of living like gentlemen. They replied, their only end was to glorify God and win souls. I marked John's words; he said, he desired to do God more service than any of his ancestors. I asked them, what they desired Mr Dawson and the rest of God's servants should pray for, on their behalf? Eliezer spoke first, and said, that God would give them grace and gifts, forgive their sins of childhood, and loss of time, make them studious, and keep them from temptation and sinful company. John's answer was much of the same nature. They both wept exceedingly, and so did the whole company. Then I solemnly gave them up to God in his work. Those that went to prayer read also a portion of Scripture. W. B. read 1 Sam. i. on dedicating Samuel to God. Mr Dawson read Gen. xxviii. respecting Isaac sending away his son Jacob. R. R. read Prov. iii. on getting and prizing wisdom. Mr Hodgson Gen. xlviii. from 8th verse to the end. When he came to those words, The angel which redeemed me from all evil, bless the lads,' the tears stopped him and he made a solemn pause; and we all wept. I read and briefly expounded 1 Chron. xxviii. containing David's charge to Solomon about building the temple. God helped us all in prayer. 0 what a flood of tears! What pleadings with God! I can scarcely remember the like. Blessed be God; it is a token for good. I wait to hear what God will speak to all these things; surely he will speak peace. O that I and mine may not return to folly. Ebenezer !" The labours of Mr Heywood were not confined to his own limited congregation, but for twenty miles round he was accustomed to itinerate, preaching with all boldness that word which is alone able to make wise unto salvation. The liberty, however, which he and the other nonconformist brethren thus enjoyed was but of short duration. By the advice of his ministers, the king recalled the licenses which he had granted, and put the former laws against nonconformity in operation. In obedience to these laws, Mr Heywood took leave of his attached people, not knowing that they should ever again enjoy the opportunity of assembling publicly for religious worship. "The most heart-melting day and exercise," he ays, "that ever I remembered was Lord's day, Feb. 14th. The week before we received the king's order for calling in licenses, and it was judged fit we should cease preaching publicly. I therefore took my solemn farewell that day, preaching on Rev. ii. 4-5. At the close I gave my reasons, and some advice. The occasion excited the tenderest feelings, and floods of tears, such as I never witnessed in all my life in public. i promised my best assistance to them all in private. O that God would set the stamp of his grace and Spirit on these warm sensations! Who knows what good may be done by this closing sermon? However, these feelings are a token for good, and a presage of the Lord's gracious return. " Excluded once more from publicly declaring the Lord's Word in his sanctuary, Mr Heywood embraced every opportunity of preaching in private. About this time his amiable and sensitive mind was deeply affected by the death of several relatives in rapid succession. He felt these to be loud warnings to repentance for past transgressions, and increased exertions in his Master's work. labours, he was closely pursued by his relentless eneThough still abundant, however, in ministerial mies, who eagerly took advantage of every excuse for harassing and annoying him. For some time before the recalling of his license, he was not exposed to the inconveniences which some of his brethren experienced : but at length, on the 15th August 1680, he was summoned before the consistory court at York, with his wife and several of his friends, for not receiving the sacrament at his parish church; and failing to appear, they were excommunicated. This treatment did not prevent Mr Heywood from boldly preaching the Gospel wherever he had the slightest prospect of doing good to the souls of men. In 1684, the persecution against the nonconformists raged more keenly than ever. Many of them were thrown into prison, and the utmost severity was exercised towards them. It could not be expected that Mr Heywood should escape in such a season. He was apprehended, and, without much show of reason, thrown months. On his liberation, he felt himself in peculiar into York Castle, where he was detained for twelve difficulties, from the engagement under which he had been brought to keep the peace, by which was meant, that he should not preach. The state of his mind under these painful circumstances, he thus describes : "I am in the heaviest condition as to my liberty of doing God service and good to souls, that ever I was in all my life. Men have broken in upon us, scattered our meeting, and indicted me for a riot. I am bound in £100 traverse, and to be of good behaviour. My adversaries are watching me narrowly to find me forfeiting my bond. Providence seems to make against me, and that which is the heaviest burden of all is, it is the occasion of some difference between my wife and myself; for she being naturally timorous, when we are above the number of four she is perplexed exceedingly, though it be not purposely but providentially. Truly my zeal for God's glory and love to souls, on the one side and endeared love to my wife, fears of being censured for rashness and indiscretion by prudent persons, and making myself a prey to knaves, on the other side-do so rack and torture my spirit, that it almost makes me weary of my life. I know not what to do, and am often forced to go contrary to my wife's mind. Sometimes God helps me in prayer to roll myself on him, and then I am easy; but, O! how often I am at a loss! O my soul, this is a very great strait that Providence has brought thee into! " In the commencement of the following year, Mr Heywood was again indicted for having a riotous assembly in his house, because he preached the Gospel of peace |