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high, they could make better of main points. They had had clergytheir ground by plowing up the men of very different descriptions, grass, and growing corn, and so, and dissenters of various denosir, they plowed up all the grass minations. He always attended they had a right to, and a great deal church, and generally went to more, and when that grass was meeting when there was no service gone, our commons went with it, at church. He expressed himself and will never come back.'

strongly on the comparative ignoI asked him about the employ. rance of the Holy Scriptures ment of Irish labourers, mentioning which he had found among those the conversation I had just heard. who went to meeting, and at the He said that the Irish kept the strange expressions used in their English labourers from getting so prayers, in comparison with the much money as they otherwise liturgy, nor did he seem to think would, but that some years the corn that a bit more discipline prevailed could hardly be got in at all with among them than the church. He out them. He believed that the thought that this was the worst farmers all liked English labourers sign of the times, the decay of disthe best, and would give them more cipline. Now-a-days he said there money, and assured me that there is more knowledge but less conduct. was not one steady labourer in the Fifty years ago he said none of us parish who was not employed, or could hope for a place at the who might not be directly hired on squire's, parson's, or topping fargood terms, but he thought the mers, unless we went regularly to farmers had hurt themselves and church, and behaved well there. their labourers by not being so But ever since masters began to strict about good conduct and cha- say, I dont care who they serve on racter as they might have been the Sunday, if they do but serve me This lead to gleaning. I don't in the week, masters and servants believe, Sir,' said he, that the far- have all become worse and worse ; mers would ever have thought of and though I am not sure that there stopping the gleaners, if they had is so much drinking, fighting, and not began to steal so shamefully. cock-throwing at the feast, at My old master, Sir, always said Christmas, and Shrove Tuesday as the poor should glean in his fields; there used to be, I am sure there is and if he wanted to cut the stubble much more all the rest of the year. for thacking, he used always to send Much more passed between us than the people to glean there first. He I can now record, and after a few said that if master, who had caught words of advice affectionately given a man stealing from his shocks, and thankfully received, we parted had sent him to jail, he would have most probably to meet no more on been merciful to the poor in gene. this side the grave. ral, but by letting that thief go, he These recollections of the times was cruel to all his poor neighbours. which are gone by seemed to me He was a good master, Sir, and I important. I fear that a great worked with him forty-one years, change has taken place in our but he always was master, and peasantry, and that we are going would never keep an idle or drunken from bad to worse. How this is to servant; and our old parson used be remedied is not so clear, but if to say, 'Master does as much good any means for the purpose can be to the parish, by keeping his ser devised, the sooner they are adopted vants in order, and setting a good the better. In considering however example, as I do by preaching." the events of the day, I was led to

This led to religion. I found observehim bere well informed, on all the 1. The sin and folly of a mur

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muring, unbelieving, discontented duct may in various cases afford an spirit. We see this in a farmer example, excuse, or pretext, for overlooking his abundant crops and measures highly and exclusively seizing upon a partial or trifling injurious. defect; but we are prone to disre. 3. How important is it for pergard the same evil in ourselves. sons to cultivate and encourage Let us pluck out the beam out of sound moraland religious character. our own eye, that we may see Preaching, education, example, clearly to cast out the mote out of have all their appropriate field and our brother's eye. How often do effect. But sound moral and reliwe murmur about trifles, and for gious character has the most powerget the abundant mercies we are ful influence in restraining evil and receiving from God's hands. We encouraging that which is good. condemn this spirit in the farmer " Thou that teachest another, teachthe more strongly, because all his est thou not thyself; thou that wealth is full in view at harvest, sayest a man should not steal, dost forgetting how many heavy ex- thou steal ?” The barsh, severe, pences, how many wearisome days covetous master, will by his own and anxious nights he must pass misconduct be often the means of through, before his crops appear, producing sly, crafty, knavish, and and how much more labour and dishonest servants; while the counexpense must still be incurred, tenance given to immoral charace before he can reap the uncertain ters, because of their skill, &c, in profit-when disposed to judge their peculiar callings, has often & others, let us pause and look within. most unfavourable effect upon a

2. Another observation which whole circle and neighbourhood. struck me was-How much we Whatever our station, let us as might often promote the comfort Caleb, follow the Lord fully, and of others, by little concessions on strive for that commendation which our own parts; and what injury we Abraham received, when the Lord may occasion by a little inconside- declared, I know him that he will rate good nature or indolence. A command his children, and his day's gleaning was a point of great household after him, and they shall importance to the poor cottager. keep the way of the Lord, to do The letting a pilferer go unpunish- justice and judgment, that the Lord ed injured a whole parish. We may bring upon Abraham that should look well to the ends and which he hath spoken of him. issues of things, before we decide, and often remember, that our con


To God, the fountain of all good, above,
With different views we find his children go :
One feels the serpent near, his ancient foe,
And looks for safety in paternal love;
Others draw nigh because they hope to prove
Great joys in heaven, whence inward peace they know,
And gladly from this vain and passing show
By faith's more steadfast lamp they would remove.
But neither by our hope, nor by our fear,
God reckons ever; nor His light is given
To man on this account. He looks on Him
Only, and on his cross, who opened heaven,
Bruising the snake, and is our leader here ;
And with that head embraces every limb.

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A Brief Survey of the Evidence and work, and then we are persuaded

Nature of the Christian Religion, that many observers would be truly in Seventeen Sermons, preached surprized both at the extent and at Hampstead. By Edward the talent which his labours evince. Garrard Marsh, M. Ă. Svo. Pp. These ideas have been suggested xii. and 324. Seeleys. 1829. to our minds while perusing the

works before us. Works in some Discourses on the principal Parables respects of different characters, yet

of our Lord. By the Rev. James both of them highly honourable to Knight, A. M. perpetual Curate their authors, deserving of extenof St. Paul's Church, Sheffield. sive circulation, and calculated for 8vo. Pp. xxiv.and 51%. Seeleys. important benefit. 1829.

Mr. Marsh's volume contains in

small compass a body of divinity; The careful observer of what passes it displays very extensive reading around him can scarcely, fail of and information, combined with being deeply impressed with the much originality of thought, and varied talents, attainments, and great skill in condensing an arguindustry of Christian Ministers. ment into very narrow compass, The fashion indeed is to speak of and expressing it with the utmost them as indolent and imbecile; and clearness and precision. The if they were to be judged by the author's object is thus stated — conduct and acquirements of some When I look around me, and see the who are yet forward enough to number of young persons in this conassume to themselves exclusively gregation, some brought by their parents, the character of orthodoxy. the others collected into schools, and all language might be to a consider

growing up to that state, in which they able extent justified; but judging

must mingle with the world and its

temptations, I cannot feel satisfied to of the clergy by those who are

speak to you, my brethren, from week indeed alive to their profession,

anive to their profession, to week, on doctrines and duties, there are few classes of men who belonging to the common salvation, will, generally speaking, be found without deviating for once from that more competent to their work, and ordinary course of instruction, and more unweariedly and industriously

addressing my younger hearers espe

cially on some of the proofs and evilabouring in the discharge of their

dences of that faith, which it has been various duties.

promised for them, which it is expected The fact is, men in general judge from them, that they should receive and superficially; and hence they are practise. apt to decide on the clerical charac- I therefore propose for some Sundays ter from the specimens alas too to come to offer you a more systematic often witnessed in places of amuse

and progressive course of instruction, ment, at the ball, the assembly, the

first on the evidences, and then on the

nature of our religion. To these distheatre, the news-room, and all

courses I invite the attention of you all, those attractive scenes where the

but particularly of my young hearers, vapid and the indolent lounge away begging their guardians and regular their time, employ their talents in instructors, as they value the sacred vain and verishing trifles, and sink charge committed to them, to second into the mere character of idle and my endeavours by making what I shall

say a thesis for subsequent examination, unprofitable companions. Whereas

that so, if possible, every child in this the minister should be contemplated

congregation may have his mind engagin his parish, in his study, while ed, first in determining that the christian actively engaged in his proper religion is true, secondly in ascertaining OCT. 1829.


what it teaches and requires, and lastly there is none, which upon examination in inquiring, what share he himself has appears more untenable. in its blessings, responsibilities, and If the world for instance, which we promises. For the course, on which we now inhabit, were eternal, is it credible, are about to enter, will comprehend, that so much should be known of its first, the proof of the being of a God, history during the last many centuries, and of the truth of the christian revela- and yet nothing at all be known of it six tion, secondly, an epitome of that reve thousand years ago, a very short period, lation itself, as comprised in the original compared with eternity? We have very righteousness of our nature, in its sub- particular accounts of the origin, prosequent corruption through the fall, in gress, and decline of many arts and the method of justification and sanctifi- inventions, of many states of society, of cation, now remaining to us, and the many nations and people, some of which hope of glory, set before us, and lastly, reach back to half that distance. We a practical application of the various can trace the march of civilization from conclusions, to which the inquiry may the eastern to the western hemisphere; lead us.-Pp. 16–18.

and History has hardly left us in the

dark during all that period, in regard to It therefore appears that the

therefore appears that the any nation, where it has made the least work before us is especially intended progress. How comes it then, that prefor the young; and we know of few viously to the last three thousand years books more strictly adapted for we scarcely know more of the world, young persons of both sexes, about

unless it be from the Bible, than if it the period when they are leaving

had no previous existence? The records,

which we now possess, there is no school, and beginning to inquire

reason why we should not continue to and think for themselves. Mr. M. possess to all eternity. Neither, theretreats on the duty of examining fore, is it likely, that any records of that the evidences of our faith-the eternity, which is ascribed to the world, being of a God—the law of God

should have been entirely obliterated, the violation of the divine law-the

had it really existed from eternity; and

we must either in the absence of all such penalty of transgression---the

records suppose, that the world pro atonement of Christ-justification duced nothing worthy of remembrance -sanctification-the Trinity- the till within the last few thousand years, Deity of the Son and of the Holy or else take the want of them, as a Ghost-Christian fear- Christian sufficient refutation of the pretended confidence-Death and Judgment

eternity of the world. -the witnesses to the truth of the

This consideration then amounts

certainly to a very strong presumption gospel--and the invitations of the

against the hypothesis we are now gospel.

examining. It is very extraordinary, We insert the following as to say the least of it, that the world specimens of Mr. M's style and should have slumbered on from age to sentiments, the first is from a age without leaving the least memorial sermon on the being of a God.

of its existence, while the events of the

last three thousand years are all fresh The universe must either have been in the page of history, embalmed, as it eternal, or it must have had a beginning. were, against the ravages of time, preAgain, if it had a beginning, it must serving their peculiar lineaments and have derived its origin either from distinguishing features, unimpaired by chance, or from an intelligent cause. lapse of years, and retaining for the No ingenuity of conjecture can add any observation of generations yet to come other case to this number. One of these (and why not to unborn eternity ?) the three suppositions must necessarily be very age and body of the time, his form true.

and pressure. Shall we then rest satisfied with the If then the world be not eternal, it first solution, and say, that the universe, must have been produced. Let us ask of which this earth is a part, has been then-By what, or by whom was it from eternity ? It is an hypothesis, to produced ?which many philosophers, when pressed It was the doctrine of Epicurus and by the difficulty of accounting for his followers, that the universe was its existence, have resorted : and yet formed by chance; that it arose out of 2 concourse of atoms, which, having been on the character of the faith, to which floating from all eternity in infinite such blessings are promised, depends space, at length from some predisposing the character of the religion, which affinities separated and fell together in rewards it. If the mere belief of an their present form. But then the ques- historical fact carried with it these high tion recurs- Whence had they these privileges, that appointment would predisposing affinities? The difficulty is impart an arbitrary and capricious charnot solved by this hypothesis, but only acter to the doctrine of christianity, carried backward to a prior stage. It is which thence would not easily commend as difficult to conceive the eternity of itself to our unbiassed understanding. atoms, endowed with affinities, predis We are bound, therefore, as well for posing them to a particular form, as to the credit of our holy religion, as for our imagine that form itself, subsisting from own comfort and guidance, to inquire, all eternity:

what is the nature of the faith, to which The world however exhibits to every remission of sins is a never-failing observer decisive marks, which render appendage. it utterly impossible, that it should have . Now faith in the new testament corbeen a work of chance. The difference responds to trust and hope in the old. between the marks of chance and design. The object of faith, of trust, and of hope is instinctively obvious to every capacity. in both testaments is the same, even the When we see a watch, for instance, or long promised, but now sent, slain, a house, or a garden, we never think of risen, and glorified Jesus, the saviour drawing the same inference from it, of the world. And faith in that saviour, which we do, when we cast our eyes trust in him, or hope in him always upon a heap of rubbish. But the implies, first, that something is desired proofs of contrivance, with which the of him, and secondly, that reliance is universe abounds, are far more striking placed upon his power and faithfulness and undeniable than any, which can to fulfil that desire. Thus, when unbe afforded by art.---Pp. 41-45. happy sufferers came to him in the days Mr. M's reasoning in the subse

of his earthly ministry, they had always quent part of this discourse, reminds

some fixed object to desire from him.

To some for instance Jesus said us of Paley whom he very much «What will ye, that I shall do unto resembles in clearness of expression you?' and they said — Lord, that and lucid arrangement. His sum- we may receive our sight. To others, mary of evidences is one of the

who had preferred the same request, he most concise and clear with which

said — Believe ye, that I am able to do we are acquainted, and we only

this ?'-and to all he said — Accorregret that our limits will not allow

ding to your faith be it unto you!'

or, as his words are reported on other of lengthened extract.

occasions—Go thy way! Receive thy The following passages from the sight! Thy faith hath made thee whole.' Sermon on Justification deserve at. It is evident therefore on a slight tention, though Mr. M. expresses consideration of the subject, that the himself less decisively on the sub

desire of the heart must be right, in ject of the imputation of righteous

order that its faith may be right also.

We cannot be properly said to have ness without works than some

faith in the saviour, unless we desire might desire.

something from him, nor can we trust The doctrine of the text therefore is to his power and faithfulness to bestow plainly this, that remission of sins is upon us a blessing, which we do not promised to faith in the saviour, but heartily desire. Hence the holy scripnevertheless, that it is promised to it tures insist so strongly on the regulation not for any inherent virtue in faith, of the desires. Seek ye first '(says which may claim such a mercy, but our lord to his disciples)' the kingdom through the name of Jesus, whose good of God, and his righteousness!'- : pleasure it is to bestow it on believers. and his church again professes in reply

It remains therefore to inquire, what — The desire of our soul is to thy name is that faith, which is so honourably and to the remembrance of thee. If distinguished, and so richly rewarded. we desire forbidden objects, we cannot This is a very important branch of the consistently repose faith in the saviour subject, on which it is highly incumbent for the attainment of them; and it must upon us to form correct notions, because be in proportion to our conviction, that

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