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closely-written volumes. Many refreshing seasons are recorded in these reminiscences of her Christian experience, which prove the sincerity and depth of her piety, as also the clear views she had of Christian doctrine and privilege. She often records the humbling views she had of herself, and of her attainments in the divine life; and expresses her gratitude unceasingly, for the many mercies and blessings, personal and domestic, vouchsafed to her. The Bible, the Wesleyan Magazine, and Drelincourt on Death, were her favourite companions, when her numerous domestic cares allowed her so to spend an occasional leisure-hour.

Having five children of her own, and being called to attend to the business connected with a large farm, it may be supposed that, for many years, she had but little time for devotional exercises ; still it was evident, to those who knew her, that she lived in the spirit of devotion, and delighted much in secret prayer. She had learned to carry all her cares and burdens to a throne of grace ; and there, by an act of faith, to cast them upon the Lord. On one occasion, after the preaching at Mouldsworth, which was in our house there for twenty years, a high-spirited horse, brought by a Local Preacher, ran away with one of my brothers on its back, as he was taking it to water at a pond by the road-side. The horse sped past many of the congregation up the road to the Common: some shouted, and tried to stop the animal; but this only increased the danger. My mother retired into her room, to pray that God would preserve him. As the animal was still going at a great speed, the danger kept increasing: he threw himself off, alighting upon a bush of gorse, and escaping with only some few contusions. This occurred while she was still upon her knees, imploring for him the divine protection.

For many of the latter years of our continuance at Mouldsworth she was frequently much indisposed, and often suffered much. This led her to familiarize death to her thoughts-; and, in conversation, often to express the joy she felt in the prospect of shortly meeting, to part no more, with many beloved relations and friends who had esca ed long before to the mansions of bliss in the city of God. She was truly a spiritually-minded Christian, and appeared to live always under a most comfortable sense of the goodness of God, in relation to both his providential dealings, and the dispensations of his grace. Many of her letters to her friends, written during the successive stages of her life, showed that she had taken the Lord for her portion; and, therefore, embraced cheerfully every movement of his hand as an expression of his fatherly care ; recommending, by her example and precepts, to her children and others, that religion which had so evidently supported her through life, and so manifestly comforted her in the view of death.

For the last two or three years, her increasing infirmities prevented her nearly altogether from attending the public means of grace ; but she derived unspeakable comfort from the word of God; and when the

class, for her sake, met monthly in her room, it was to the members, who thus heard her statements in regard to her religious experience, as well as to herself, a rich privilege. During the last few months of her earthly sojourn, it was evident that she was fast ripening for the heavenly garner. Often did she express an earnest w desire to depart," that she might“ be with Christ, which is far better.” Her last illness was short and severe; but her confidence in her Lord was unshaken. She said to a friend, “I am now on the great ocean ; but I shall soon finish my voyage.” At another time, when asked if she had any fear of dying, she instantly replied, “No; the sting of death is removed." Frequently, while suffering, she would repeat the verse,

“ Jesu, lover of my soul,

Let me to thy bosom fly,
While the nearer waters roll,

While the tempest still is high :
Hide me, O my Saviour, hide,

Till the storm of life be past;
Safe into the haven guide ;

O receive my soul at last!” During the last and mortal conflict, she was several times heard to whisper, “Come, Lord Jesus ; come quickly.” At length, in the seventy-ninth year of her age, May 12th, 1841, she calmly and quietly breathed her spirit into the hands of her God and Saviour ; having, by the uniform consistency of her life, and the peaceful triumph of her death, taught the numerous members of her family both how to live and how to die.

THE NECESSITY OF CHRISTIAN WATCHFULNESS. “Watch and pray, that ye enter not into temptation;" that is, that we may be quickly alarmed at the indications that a thing is becoming temptation. “Here a questionable effect is beginning upon me; nay, but it is a bad effect.” “ Certain principles of truth and duty are beginning to slacken their hold upon me.” Beware of becoming so partial to a thing, that this circumstance shall appear a trilling matter. You may have seen such examples; uneasiness has been felt for a while; there may have been a questioning whether to relinquish the object; but the heart grew faster to it. Be cautious of pursuing an evident good in a way in which there must be temptation. Be specially fearful of that where, if there be good to be obtained, the good is to come afterward, but the temptation first. If the temptation coming first shall blind my perception of the good, cool my zeal, or destroy my relish of it,-if I should stop with the temptation, and abandon the good! And be fearful of that where the temptation is certain, and the good only possible, or, at best, only probable. A dangerous problem this—how much good possible, is worth how much tempta

tion certain ? Beware of being beguiled in this manner; namely, that a positive, unquestionable good can be alleged; but, in truth, it is not this that is the real inducement, but that something connected with that good offers a pleasing temptation which can be entertained under the plea of the good. Be peculiarly suspicious in any case where all appears pleasing and attractive, and there is nothing for mortification and self-denial. Let suspicion and alarm be awakened, when we find our minds at work to make out any thing to be innocent against doubt, and an uneasy conscience. Be careful that when unquestionable duty leads into the way of temptation, we stay not longer near the temptation than we are honestly about the duty. Beware of the kind of companionship that directly leads into temptation ; but let no man be beguiled to think he is safe against temptation at the times when his only companion is himself: the whole tempting world may then come to him through the medium of the imagination : the great deep of his own heart may then be broken up. In this solitude may come that tempter that came to our Lord in the desert. In truth, unhappily, there is no situation or employment in which temptation is not to be apprehended.

We may add, what vigilance and prayer are necessary against the sudden violent surprises of temptation! These may come with as little warning almost as the dreadful accidents that befall men's per

A sudden flash of infernal fire kindles the passions, and prostrates the judgment and conscience. Divine aid can come as suddenly as these assaults; but who may confidently rely that it shall ?

Now, think of all this; and then of a heedless, self-trusting, and prayerless state of mind. What must be the consequence ? Serious persons, amidst their self-reproachful reflections, may be amazed at the preventing goodness of God, that still worse has not befallen them. To think how many days and weeks they have begun, how many seasons and occupations passed through, with little of real earnest prayer, little of solicitous, conscientious vigilance! How grateful should they be, to think how many temptations they have been mercifully kept out of the way of, which they probably would not have resisted! But let them consider whether the proper testimony of that gratitude will be, that henceforward they little care for, or apply to, his heavenly protection. They would have cause to dread that, even if they should not be at length fully and finally given up to evil, they will be suffered to fall into some great iniquity, in order to rouse them by the horrors of guilt. Think solemnly of the frightful extent of the possibilities of falling into sin ; and that it is an insult to God to calculate on escaping without the means he has enjoined,—“ Watch and pray." These must be combined; for watching, without prayer, were but an impious homage to ourselves. Prayer, without watching, were but an impious, and also absurd, homage to God.—Lectures, by the late Rev. John Foster.



(To the Editor of the Wesleyan-Methodist Magazine.) "I will give unto thee the keys of the kingdom The Romish Priest professes to of heaven: and whatsoever thou shalt bind

bind the souls of men; and is dion earth shall be bound in heaven: and

rected, in the Pontifical, to employ whatsoever thou shalt loose on earth shall

be loosed in heaven." (Matt. xvi. 19.) the following language :-"By the “Whatsoever ye shall bind on earth shall be judgment of Almighty God, the

bound in heaven: and whatsoever ye shall Father, the Son, and the Holy Spiloose on earth shall be loosed in heaven."

rit, and of blessed Peter, the Prince (Matt. xviii. 18.) “Receive ye the Holy Ghost: whose soever

of the Apostles, and of all the sins ye remit, they are remitted unto them; saints, and also by the authority and whose soever sins ye retain, they are committed unto us unworthy, and retained." (John xx. 22, 23.)

by the power of binding and loosing

in heaven and on the earth, divinely These sentences were addressed conferred on us, we separate him” by our Lord Jesus Christ to Peter, (the person excommunicated)" froin and again to all the Apostles. The the participation of the precious Church of Rome teaches, that a body and blood of the Lord, and power was thus conveyed to them from the society of all Christians ; and, to their successors through all and we exclude him from the gates ages, ,-a prerogative of binding and of the holy mother Church in healoosing, not things, but persons ; ven and on the earth, and sentence and this they call the Power of the him to be excommunicate and anakeys. It does, indeed, seem that thematized, and adjudge him to be some extraordinary prerogative was damned with the devil and his imparted by Christ to the Apostles; angels, and with all the reprobate, but it is not less evident that those in eternal fire.” * The Anglican expositors take for granted more Priest is now again heard to arrothan can be proved. They assume gate to himself and his ordained that,

brethren the right of fulminating 1. Persons, not things, were to be this same anathema at their discrebound or loosed.

tion; and as the old Romish rituals 2. That the Apostles had suc. are the magazine whence these men cessors.

take their ammunition, (for there are 3. That such successors now in other formulæ used beside those herit the prerogatives of Apostles, found in the Common-Prayer Book,) and the gift of the Holy Spirit. doubtless their form of excommuni

4. That both to the Apostles and cation would be borrowed from the to their (80 called) successors, not Pontifical. And who could reasonmerely a faculty, but a power, was ably charge the Anglo-Catholic with communicated; or, in other words, having transgressed the Orders of

5. That Christ has delegated to his own Church, if he should conhis Ministers the power of remitting fine himself within the limits preand retaining sins.

scribed in the “constitutions and All this is incapable of proof. canons ecclesiastical,” where not Scriptures not understood by the fewer than eleven classes of perunlearned have long been eited in sons, including some of the best support of clerical pretensions, made Christians of our country, are soirrespectively

, of the original com lemnly denounced as “excommunimission; and there is a remarkable cate ?" This is to bind in good uniformity, if not identity, in the earnest. professed doctrine of two parties

* Pontificale Romanum.

Ordo Ercommuni usually regarded as distinct.

candi et Absolvendi.

The Romish Church professes some endeavour so to explain them also to loose them that were bound, as that they shall seem to publish a even though God himself had bound doctrine in perfect harmony with them over to the penalty of hell other scriptures, and not contrafire. They have their forms, and dictory to the declarations of divine the Anglicans have theirs ; some revelation in general. They allow precatory, indeed, to which no just that there is a power of the keys objection could be made, but one in imparted to all whom Christ has which the pretension is roundly and called to be Pastors of his flock; undisguisedly put forth. Here are but they define the said power to be two forms, which the reader may nothing more than that of admitting compare :

to, and excluding from, the visible Roman." May our Lord Jesus communion of the Church. And Christ absolve thee! And I, by his that Ministers should exercise this authority, do absolve thee from all function, yet under such guards as bond of excommunication, suspen- may prevent abuse, securing the sion,” (if a Priest,) " and interdict, people against precipitate and arbi. as far as I can, and thou needest. trary excommunication, cannot I absolve, thee from all thy sins, in surely be deemed improper, since the name of the Father, and of the the supreme Head of the church Son, and of the Holy Ghost.* has appointed that it shall be so;

ANGLICAN.-"Our Lord Jesus but our question is, whether the Christ, who hath left power to his passages now before us are their Church to absolve all sinners who warrant. truly repent and believe on him, of If we admit the affirmative, merely his great mercy forgive thee thine because popular misapprehension offences. And by his authority com- allows it currency; and then, reamitted unto me, I absolve thee from soning on a false premise, endeaall thy sins, in the name of the Father, vour to explain the sacred text acand of the Son, and of the Holy cording to views, correct indeed, to Ghost.+

which we have been guided by other Now, if they who use these forms scriptures, we may keep up a dust do indeed derive their authority of disputation, but nothing better. from the above-cited passages of Let us examine these important senholy Scripture, as they pretend to tences; not by the prismatic glare do, we should lay aside all repug- of ecclesiastical science, which tinges nance to the old customs which the every object with decompounded Romanists-and, with them, the rays, issuing from an artificial meultra-Churchmen in England 1-say dium,—but under the pure light of were ever prevalent in the Christian plain and unbiassed criticism. church, that the Presbyters should Peter had acknowledged Christ administer extreme unction to the to be the Messiah. The Saviour sick; and by their “ benediction approved his confession, and adand prayers,” with the administra. dressed him thus: “ Blessed art tion of the eucharist, should com thou, Simon Bar-jona : for flesh municate to dying penitents the and blood hath not revealed it unto “ remission of all their sios."

thee, but my Father which is in True Protestants cannot admit all heaven. And I say also unto thee, this ; nor can they understand the That thou art Peter,” (métpos, words of Christ as conveying to “rock,”) “and upon this rock I Christian Ministers an awful power will build my church ; and the over the souls committed to their gates of hell (ådov, “ of hades") charge; yet, taking for granted “shall not prevail against it. And that they constitute a part of I will give unto thee the keys," &c. the ordinary ministerial commission, At another time, and in a detached

discourse or sentence, at least, as it * Rituale Romanum. De Sacramento Pæni. lentia.

so appears in Matt. xviii., our Lord | The Order for the Visitation of the Sick. repeated to all his disciples then Palmer., Origines Lilurgica, vol. ii., P. assembled, that whatsoever they

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