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your own salvation," and not only so, but traced back to sin, and with reference to “work it out with fear and trembling." this, the divine voice says, do thyself no This imports that there are peculiar dis- harm," proceed no further along the road couragements and difficulties, which may that leadeth to destruction, but be wise well induce us to fear lest we should fail be holy-be happy. in accomplishing so important an object.
In considering the precept, Mr. The remainder of the sermon is
S. justly observes, carried on in the same lucid and impressive style, but however
Man is in reality, wholly destitute of the
power of foreseeing any thing. He "knowstrongly tempted, we are compelled eth not what shall be on the morrow." to desist from any further extracts “ He cannot tell what a day may bring from this truly valuable discourse. forth.” This we all are aware of, and Our last extract shall be from
often make it the subject of serious re
mark; yet how inconsistently do we act ! the twentieth sermon, entitled, The
We are looking forward, and anticipating Christian warring against undue future events; not only for days and anxiety, from Matt. vi. 34. “Take weeks, but for months and years to come: therefore no thought for the mor
sometimes we promise purselves pleasures, row," &c. And how many are
to be enjoyed at a distant period of time,
and sometimes we forehode evils, which there who, like Mr. Scott, sur- will probably never occur, or which may rounded with a large family, and a occur to others, when our heads are laid slender income, and above all, an
low in the dust. Now much, very much
of this is forbidden by our Lord and Masincome mainly depending on his
ter in the passage before us. But in order own personal exertions, and feeling to our rightly understanding this precept, at the same time a variety of pain- I think it will be necessary, before we ful symptoms which can scarcely inquire what the text prohibits, to consider
what it does not forbid. be explained to, or understood by others, but must feel at times After enlarging on this point, strongly tempted to this undue
Mr. S. proceeds, anxiety. Let such take up Mr. Our Lord clearly meantScott's discourse, and they will
1. To forbid all such anxious attempts' find it indeed a word in season.
to provide for ourselves, or for our
families, as would in any way imply a It thus begins
forgetfulness of our entire dependance There is a stream of mercy flowing through every part of God's word. The Such care is the natural tendency of our wbole intent and design of the Bible is, to hearts. We are proud, we like not the teach man, as a fallen, and therefore a idea of depending upon God. We employ miserable creature, the way in which he certain means for attaining our objects, may be happy. Its object is, the ad- and generally speaking, the means are vancement of his everlasting interests; successful; but we forget who made them and it unfolds to view such a boundless so, and take the credit to ourselves. We display of the love of God toward our have found the means answer the end, and guilty race, as must fill the soul with won- the more so in proportion as we have der. It tells us, that “ God so loved the been skilful and industrious. We thereworld, that he gave his only-begotten Son, fore say we will be skilful and industrious that whosoever believeth in him should for the future, and then we shall be sure not perish, but have everlasting life. For to succeed. The husbandman cultivates God sent not his Son into the world to his land with care, and is rewarded with condemn the world, but that the world an abundant harvest; and he says, here through him might be saved.” The main is my good management, and forgets Him purpose of the Scripture is to set forth “who caused his sun to shine, and his this gracious Saviour, and to persuade rain to descend." The fisherman spreads men to come to him, in order that they his net, and toils all night, and collects a may be saved, and made eternally happy. great draught of fishes, and then, as the
But though this be the prevailing object prophet says, “he burns incense to his of divine revelation, yet the temporal suff- net and to his drag” and gives them the ering and sorrow, attached to human na- thanks, that are due to the God of provi. ture by sin, is not passed unnoticed or dence. The tradesman carries on his unpitied. The godliness which the Scrip- business successfully, and grows rich and tures enforce, has the promise of the life great, and says,
my hand, and the that now is, as well as of that which is to might of my arm hath gotten me this come. All our present wretchedness is wealth,” and “forgets the Lord, who
"Go to now,
gave him the power to get wealth.” And though probably of a very different kind not content with what is past, these men, and character than we now imagine. Our in the ungodliness of their nature, all say knowledge of the future is so vague, that it shall be the same for the future. And it is very probable that even to-morrow they are taking thought for the morrow, will be passed, under circumstances totally and for next year; and to-morrow's plan, unlike what we now conjecture. How and next year's plan, and all their schemes, then can we expect to make provision for are formed without any reference to God, future months and years. But here again, and are expected to succeed without him. we have the consolation of thinking, that To such persons may be well applied the when to-morrow comes, with its train of expostulation of the apostle,
unexpected difficulties, it will take thought ye that say, To-day or to-morrow, we will for the things of itself. If it has new go into such a city, and continue there a wants, it will also have new supplies ; if it year, and buy .and sell and get gain ; has new difficulties, it will have also new whereas ye know not what shall be on the expedients. Look back, brethren, on the morrow. For what is your life? It is history of your past lives. How often even a vapour that appeareth for a little have you met with trials that you never time, and then vanisheth away. For that anticipated-difficulties that you never ye ought to say, If the Lord will, we shall expected—and sorrows that you never so live and do this or that."
much as thought of! How
were you 2. We may conclude, that all such care brought through all these? Most clearly bout our future temporal state, is for- ot by your own prudence and forebidden, as prevents serious attention to thought, or by the provision you had our spiritual welfare.
made against the time of trial. No, but God graciously intends the happiness when the morrow came, it took thought of even his sinful creatures. The import for the things of itself; when the want of every part of his word, as addressed to came, God sent the supply :. when the us, is, “Do thyself no harm.” Man is in danger appeared, the means of relief apevery way the cause of his own unhappi- peared also ; when the trouble began to ness, he has ever been his own worst press upon you, the everlasting arms were enemy. How much this is the case with put underneath, and you were supported regard to the subject before us, we are all through the trial, and your sorrow was in some degree aware. Troubles we have, turned into joy. Such has been the exwe are indeed, “ born to trouble, as the perience of your past life; and such will sparks fly upward," but our present dis- be also the experience of your future tress is enormously aggravated by the years, if future years are reserved for you. anticipation of future evils ; by antici- Your own anxious solicitude has often pating disasters, which may never befall increased your sorrows, but it has never us, and then making ourselves unhappy done any thing toward relieving them; about them, just as if they had already and why do you refuse to believe that it arrived. In the case of those who are
will be so for the future? You have been already seeking the Lord, and endeavour. supported all your lives long, and delivered ing to serve him, this practice springs from threatening difficulty and danger, from forgetfulness of his word, distrust of and why do you hesitate to trust God for his providence, and want of faith in his the future, why will you refuse to believe promises. He has again and again as
him, when he says,
" the morrow shall sured them, that his eyes are upon them, take thought for the things of itself."'. and that his ears are open to their prayer ;
The Saviour assures us that we have, they are taught that nothing can befal every day, a burden to bear, which is quite them without his appointment, that “the as heavy as we know how to carry; a burvery hairs of their head are all number- den, sufficient to make us groan. Yet ed;” and that “all things shall work he sees us foolishly increasing our own together for good to them that love God.” troubles, and making our burden heavier For them therefore, to look forward to the
than God ever intended it should be ; and future, and thence to derive causes for doing this, to no beneficial purpose whatanxiety and trouble, is unbelief and sin; ever. If we could take to-morrow's load it is to distrust their heavenly Father, as
of cares and sorrows, and so carry it to though his love and care were not to be day, that when to-morrow came we should depended upon.
find it a day of ease and satisfaction, a day In considering the reason of this free from anxiety and trouble; then there precept, among much that is ex
might be some wisdom, in taking thought for the morrow.
But this we cannot do; cellent, Mr. S. proceeds,
and yet the burden of to-day is grievously Were we endowed with the faculty of
augmented with anticipated evils, with foreseeing events, we should indeed per. fears and apprehensions; while the load ceive, that there would be no part of our of to-morrow is not lightened a single future lives, which would not be attended grain. Thus, beside the burden God has with many sorrows and many difficulties, laid upon us, we make another of our own,
and groan and faint under the accumulated knowest. But weight. Compassionating, therefore, our
every page and
every line leads our minds on to unhappiness, though it be all the result of our sin and folly, our Lord graciously says,
that glorious rest, that delightful let to-morrow alone, -leave to-morrow to employment, those rich and abuntake care of itself, -"sufficient unto the dant consolations of which our deday is the evil thereof."
parted friend partakes. We dare
not breathe a wish for his return. And here we lay down the All we can pray is, that we may volume-a volume, to us, full of so pass the time of our sojourning, the most pleasing and delightful here, that when we depart this life, recollections. We recall how we
we may rest in Jesus, as our hope, met, and talked, and heard, and
our assurance, our delightful conenjoyed the cheerful, the interest- fidence is, that this our brother ing, the delightful society of the
doth; and that in the morning of the beloved author. But the cord is resurrection, we may together rise broken- the tie is severed; he is and reign with him, and all those gone, and we are here. How
who are gone before, in glory everlong, O Lord, thou, thou only lasting.
PLURALISM AND NON-RESIDENCE unnecessary, injurious, and
indefensible; and their entire prohibition practical and indispensable to the security, extension, aad efficiency of the National Church ; with statistical tables founded on public documents. By a CLERGYMAN. 8vo. Pp. 24. Nisbet. 1838.
This judicious and seasonable It should have been, allowing Tract commences with the follow- one sitting for every two ing observations:
persons, not less than 2,356,000
Thus, during the period in Twenty-seven years ago Lord Harrow
question, a deficiency of sitby remarked in his place in the House of
tings has arisen to the Lords, when speaking on the subject of amount of
1,664,018 pluralities and non-residence, 'that un
The dissenters had in 1812, about 4302 less prompt and efficacious remedies were
chapels, containing, on the supposition applied, we were tending towards that most that they held on an average 250 persons, alarming of all situations, in which the re
1,065,500 sittings. ligion of the Established Church would not
They have now 8490 chapels be the religion of the majority of the people.
the same It was therefore,' continued his Lordship, supposition
1,122,500 one of the most pressing duties of the
Being an increase in 25 years legislature, to give the subject full and
1,047,000 deliberate consideration. Every year has
Thus it appears, that during that period, brought the country nearer to the situa
dissent has been gaining on the church, in tion, which the legislature was thus
the ratio of more than 3 to 2, and the solemnly called upon to take measures to
population in that of 5 to 2. guard against; and yet nothing effectual
It is clear, therefore, that the nation has has been done to secure the general resi
been progressing towards the crisis, to dence of the clergy, and provide the means
which Lord Harrowby looked with such of religious instruction for the increasing alarm. population. In 1812 the inhabitants of
The writer then points out that England and Wales were
the continuance of the present state about
10,333,000 They may now be reckoned at 15,045,000
of things is dangerous ; that plu
ralism and non-residence promote The increase therefore is 4,712,000 dissent, and hinder the extension of And for these the sittings.
the church; that the church must provided in the established church, during the last 25
at present look to itself; and that years, are
691,982 adequate funds may be raised from MARCH 1838.
the cathedral and episcopal pro- in the last session would have perty, and a graduated tax on the allowed of the existence of two larger livings, &c. to provide glebe thousand pluralities. The writer houses, &c. that the smallest liv-. then contends that national rather ings may be disposed of so as to than individual interests should be possess resident incumbents; that consulted; that no substitute can pluralities are nearly abandoned in supply the place of the incumbent, the dioceses of Chester and Carlisle, and that it is at once our duty and and that since nearly 4000 livings interest to aim at a timely removal are in episcopal or ecclesiastical of abuses. patronage, if the same system were The author has thus compressed generallyadopted, pluralities would into narrow compass a series of be almost terminated. Whereas the weighty and important observaplan recommended by the Arch
tions, every way deserving of the bishop of Canterbury for the re- notice and attention of all who are striction of pluralities, would have truly desirous of promoting the left above three thousand of the interests and the extension of our existing pluralities untouched ; and Established Churcb. that even the enactment proposed
A SERIES OF PRACTICAL SERMONS. By the Rev. CHARLES
BRADLEY, Vicar of Glasbury, and Minister of St. James's Chapel, Clap
ham, Surrey. Vol. II. 8vo. Pp. viii. and 364. Hamilton. We have so frequently noticed, in will, we doubt not, meet with exjustly deserved terms of commen- tensive circulation, and prove emidation, Mr. Bradley's sermons, nently useful. We rejoice to find that it is no way necessary for us that Mr. Bradley's health is sufto enlarge on the present volume. ficiently restored to allow of his Suffice it to say that it contains resuming his ministerial labours at nineteen sermons, will be found Clapham. fully equal to its predecessors, and
TUNES FOR COUNTRY CHURCHES : more especially adapted to
the Selections of Psalms and Hymns compiled by the Rev. Thomas Webster, B. D. Vicar of Oakington, and Rector of Botolph's, Cambridge: together with some approved Chants and Hints on Chanting. Pp. xvi. and 104. L. and G. Seeley.
THE BIBLE AND SPADE; or Captain Brenton's Account of the Rise
and Progress of the Children's Friend Society; shewing its tendency to prevent crime and poverty, and eventually to dispense with capital punishment
and imprisonment. 18mo. Pp. 142. Nisbet. The object of this publication is nával service, or for suitable situato promote the education of poor tions in our colonies. Captain desolate children, especially the Brenton deserves high praise for neglected orphans of criminals, &c. his exertions, and we hope that his and eventually to establish them in benevolent plans may meet with life, by training them up for the
CHRISTIAN KNOWLEDGE SOCIETY.
At the meeting of this Society on Tuesday Feb. 6, the Bishop of London in the chair, it was decided that in the Resolution passed at a previous Board for altering the Fourteenth Rule of the Society* The Bishops of the Scottish Episcopal Church' should be inserted instead of “The Protestant Bishops of the Church in Scotland ;' this last expression being considered as invidious towards the Scottish Presbyterian Church, and favourable to some of the notions of Pusey, Newman, Dodsworth, &c.
A long discussion took place on the subject of those tracts of the Society which had been allowed to go out of print ; and it was eventually resolved “Tbat any works or tracts which had been left, by order of the Society, out of print during a space of five years, should not be replaced on the catalogue of the Society until they have been submitted to the process usual on the admission of New Tracts.' A notice was however subsequently given that a motion would be made at the next meeting to rescind this Resolution.
In the course of the debate the Bishop of London expressed his regret that discussions upon the Tracts still continued to take place at the Board. This if continued must eventually lead to a very serious evil, namely, that they must cease altogether to be a Tract Society. These discussions were the reasons why many members who felt deeply interested in the Society absented themselves from the Monthly Mectings. His Lordship feared that this result was approaching, but it might be obviated by avoiding discussions.
We have long been of opinion that this must eventually be the result; nor are we at all sure that it will be an evil. The majority of the Tracts of the Society are for all practical purposes useless. Some are heretical, and only a few calculated for general circulation. If therefore the whole funds of the Society were employed in circulating
Bibles, Testaments, Prayer Books, Psalters, Catechisms, and national School Books in all languages, the Society,would we conceive, be incalculably more useful, and the exbibitions of human infirmity which now so frequently occur in Lincoln's Inn Fields would terminate.
Fifty-nine Tracts are stated to have gone out of print prior to 1813, and One Hundred and Sixty-seven since, while Two Hundred and Thirtyfive New Tracts have been added since 1813.
It has been said that the Society's ceasing to circulate Tracts would immediately lead to the formation of Two distinct Tract Societies in connexion with the Church of England. This might be the case ; but we are not sure that it would be accompanied with any serious evil. If the Evangelical Members of the Church of England should unite and form a new Tract Society, we might hope that some successors might be found to our Hannah Mores and Legh Richmonds; that Tracts might be produced free from the twaddle of some of the older school; the oncertain, if not erroneous principles of others; and the vain jangling, false liberality, and hollow-heartedness which are occasionally met with in the productions of mixed Societies. Twenty-five years have now elapsed since a revision of the Christian Knowledge Society's Tracts commenced, and yet the leading members of the Society seemed at the very last Board somewhat doubtful whether any material improvement has taken place. Our opinion indeed is widely different; we conceive many of the modern Tracts are very far superior to those of former days; but mighty efforts are making to check the progress of improvement, and the present appearance of the Society is far from encouraging. We cannot therefore but wish that the hint thrown out by the Bishop of London may be seriously considered, and are satisfied that its adoption would eventually prove highly beneficial.
One Thousand Prayer Books were