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read the bible, about twenty families have been led to leave their churches and constitute themselves into a protestant community, now recognized and protected by government as such. This step was premature, and I do not wish to convey the idea that those protestants are really converted persons. The rev. Mr. Bowen, of the Church Missionary Society, has spent some months this summer in Nazareth, and finds that there is a great mixture of pure and spurious motives at work among them; but yet he is convinced that there are individuals who really seek the saving truth, and, at any rate, there is a good opportunity for preaching the gospel in Galilee.


and to say to us in the dark hour of sorrow,
of good cheer: it is I be not afraid." This still
small voice we shall not fail to hear, if we pray
to God to be our support, in the heat of the battle
of life, when we are wrestling with our sins and
infirmities, or bearing the burden of unexpected
misfortunes, or sinking under the torture of linger-
ing and ever renewing disease. It is not expected
of us not to feel our adversity: we are not to cast
off thought of it, and act with indifference, nor
seek to drown the sensation of pain, to forget
our grief by any but the means prescribed by God:
we are allowed to be fully aware of the pressure
of affliction: "no chastening for the present
seemeth to be joyous, but grievous; nevertheless
afterwards it yieldeth the peaceable fruits of
righteousness unto them that are exercised there-
by" (Heb. xii. 11).

The end in view ever must be to be drawn nearer to God by all we suffer.

When I wrote last year, Mr. Schwartz, whom I had sent as lay missionary to the Druses, was in good spirits, and had great liberty to preach Christ to that deluded people. But soon after, the leaders began to prevent his having so much intercourse with the people; so that of late, though they were still polite with him, he could do but little for their good. But among the Christians" and Jews of the neighbouring Deir Elkamer, there is much stir and seeking after the truth. However, I have desired Mr. Schwartz to come and spend next winter at Nazareth, and Nablous, to labour with the rev. Mr. Klein, until the latter is better acquainted with the language and character of the people.

Finally, beloved brethren, I thank all those of you who have hitherto helped and supported us, by your prayers, your advice, and your money, to carry on the work intrusted to us, especially the London Society for Promoting Christianity amongst the Jews, and the Church Missionary Society. The first for their pecuniary aid in favour of the diocesan school, and the deaconesses, and for many refreshing tokens of Christian affection and confidence; and the last for their continued good will towards their former missionary, and for sending labourers into this (I hope I may say) harvest.

And commending myself and fellow-labourers, both lay and clerical, together with all the subjects mentioned above, to your intercessory prayers, I remain your humble servant and brother, S. ANGL. HIEROSOL.

Jerusalem, Oct. 30th, 1851.


David frequently speaks of the uses of affliction. Before I was afflicted I went astray; but now have I kept thy word. It is good for me that I have been afflicted, that I might learn thy statutes."

See what comfort he derived from the same source in all his sorrows. "This is my comfort in affliction; for thy word hath quickened me. Thy statutes have been my songs in the house of my pilgrimage." How anxiously he runs to this fountain of consolation: "My soul cleaveth unto the dust: quicken thou me according to thy word. My soul melteth for heaviness: quicken thou me according to thy word."

Thus on all occasions he flew to the promises, to the word of God on all occasions of trouble he sought and prayed earnestly for the Holy Spirit, that God the Comforter would come to him, and take up his abode in his heart. Strength and sanctification he derived from his afflictions: he was exercised by his chastening. He looked upon such visitations as messengers of love, as proofs of God's watchful care over him.

There is no other method by which we can soften our sorrows, by which we can obtain help in time of need, than by drawing near to God through Jesus Christ.

Jesus not only suffered the intense anguish that we deserve for our sins: he not only paid the penalty for us, was our surety that the whole debt we owe to divine justice should be discharged, but was also our example, that we should follow his steps. We are desired to look to him, IF we duly examine our past lives, we shall doubt-"the author and finisher of our faith, who, for less see that most of the sweetest and purest feelings of our hearts have been experienced either in the midst of our grief or as an effect of it.

We must all confess, that the loudest peal of laughter in a moment of worldly enjoyment cannot be compared to the satisfaction, the glow in our hearts, excited by the smile of our heavenly Father, when he is pleased to strengthen our faith, From "The Impregnable Fortress;" by Jane Kennedy. Bath: Binus and Goodwin. We have received several tracts by the same author, viz., "The Beautiful Garment;" "The Bag of Treasure;" "The strong Bridle;" "The Barque that is freighted with Happiness;" "The Cup of Misery and the Cup of Blessing;" "The real Receipt for obtaining Riches;" "The Two-fold Cord;" "Crystal Thoughts." They appear to us to be simply and scripturally written and we think may profitably be distributed.-ED.

the joy that was set before him, endured the cross,
despising the shame, and is set down at the right
hand of the throne of God. For consider him that
endured such contradiction of sinners against him-
self, lest ye be wearied and faint in your minds.
Ye have not yet resisted unto blood, striving
against sin. And ye have forgotten the exhorta-
tion which speaketh unto you as unto children,
My son, despise not thou the chastening of the
Lord, nor faint when thou art rebuked of him;
for whom the Lord loveth he chasteneth, and
scourgeth every son whom he receiveth. If ye
endure chastening, God dealeth with you as with
for what son is he whom the Father
chasteneth not?" (Heb. xii. 2-7).

I believe it is not possible for us to have any de

gree of affliction of mind, body, or estate, without | other means can procure wholesome food to our

finding a parallel in scripture, by which we may know how to conduct ourselves under it.

Jesus was wonderfully condescending to our weakness and infirmities, by suffering similarly "He was likewise tempted in all points like as we are" (Heb. iv. 15). How much he had to bear from ill-will and ill-temper and misconstruction of his righteous deeds!

When he was sociable and hospitable, he was accused of being "a wine-bibber and a glutton." When he cured diseases, and cast out evil spirits, they asserted he "had a devil." And, finding no belief amongst his kindred and the associates of his youth, he left them to carry the glad tidings of his doctrine to others.

How beautiful is the account of his sympathy with his friends Mary and Martha at the tomb of Lazarus. "Jesus wept." It has been remarked that this is the shortest verse in the bible; but what volume could tell us more of the compassion, the love, and the condescension of the blessed Son of God? He permits us to pray for a removal of the threatened evil. Did he not thrice in his agony implore God to remove the cup of intense anguish he was called upon to drink? and yet with what perfect resignation to his Father's will. So may we pray; and so, if God deny our request,

must we submit to his will.

How prone we are to despair! Even the most bitter of all trials Jesus endured for our sakes. What cry was ever so despairing as his on the cross, "My God! my God! why hast thou forsaken me?"

Everywhere has Christ trodden the woeful, dreary path of sorrow for us: and what is the end of such sorrow? "If we suffer, we shall also reign with him" (2 Tim. ii. 12).

What a glorious termination to our life! Which of us would prefer an existence of selfish enjoyment, free from the burden of our own and of the affliction of others, which would shut us out of the kingdom of God, to a life of trial, which is to bring us to be like him, and, dying to ourselves and to sin on this side of the grave, to place us with him as kings and priests for ever?

We cannot, we do not hesitate. But think not that I would lead you to find and make sorrows and trials for yourselves: "Sufficient unto the day is the evil thereof:" let us leave the ordering of events to perfect wisdom and perfect love. God will send us a sufficiency of sorrow and sickness we are not to make merits by imaginary good works of our own: we are not to practice austerities but when there is a necessity laid upon us by our Father, who will chastise and chasten us in the only fitting measure: he knows what are, in fact, trials for us: we should be putting a yoke upon our own shoulders which can in no wise help us to walk in the paths of righteousness, whilst the yoke of Christ is easy, and his burden is light; and St. Paul warns us, very solemnly, not to rely on forms and ceremonies, not to allow any man to beguile us of our reward in a voluntary humility, vainly intruding into those things which we have not seen, worshipping angels, and not holding the head (which is Christ); for it is only through him the body can receive nourishment in all the joints and bands, knit together, and increasing with the increase of God. No

souls; and to endeavour to seek for ourselves sufferings and atonement for sin otherwise than what God appoints is indeed a show of wisdom in will. worship and humility; but it is destruction, not safety, to our souls.

Bearing affliction well is not an easy task; and, were we left to ourselves, we should always repine, and try to withdraw our shoulder from the burden: we are apt to think ourselves more severely afflicted than any one ever was, and, whatever the trial, we usually imagine almost any other would be easier to bear.

See, however, the wisdom, the power, and the love of God. Who is there that would exchange change possible? None. himself for any other individual, were the ex

We would take the wealth of one, the sanctity of another, the strength of a third, the mind of a would be a perfect position in life; but to every fourth, and make up for ourselves what apparently human being a peculiarity is allotted, which would prevent us from wishing to be wholly that one; whilst to each of us the inward feeling of self-love selves and no other. is given, that we may be pleased with being our

should not be other than we are, would it not be Since, therefore, even if we had the choice, we for our happiness studiously to seek out how we may best pass our time to the glory of God, the good of our fellow-creatures, and the furtherance of our own salvation in our individual situation?

A sick bed-indeed every state of sorrow and affliction-furnishes many opportunities for the practice of the most lovely virtues-resignation, patience, content, faith, love, gratitude, humility, sweet-temper: none are called so prominently forward by prosperity; and our submission to the will of God, enduring unmurmuringly whatever he appoints, is infinitely calculated to do good to all around us, and to bring the blessings abundantly on and in us.

An evil temper corrodes even the greatest felicity, and a prosperous man is so often a prey to selfishness, vanity, and self-will, that it is evidently in mercy God sends a chastening rod: our earthly, grovelling, evil passions are beaten out of us; and then God comes with his staff; and, leaning on it, we are guided to all that is really good and pleasing in our inward life.

Let us, then, take care to let patience have her perfect work, and to let us glory in tribulation, "knowing that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."

"Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long we are accounted as sheep for the slanghter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present nor things to come, nor height, nor depth, nor another creature shall be able to separate us from the love of God which is in Christ Jesus our Lord.”

(Sir Walter Raleigh.)




(Died 1618, aged 66.)

SIR Walter Raleigh was a celebrated writer on subjects of history, politics, geography, and philosophy; but, above all, he was a pious Christian. Few have acted so difficult a part in the last scene of life, with the spirit and firmness which Raleigh displayed in it. Just before his death he is supposed to have written a little poem or ode, of which the following is an extract, being the first and last verses of it:


"Give me my scallop shell of quiet,
My staff of faith to walk upon,
My scrip of joy, immortal diet,
My bottle of salvation.

"Then am I ready, like a palmer fit,

To tread those blest paths which before I writ. Of death and judgment, heaven and hell, Who oft doth think, must needs die well." When Dr. Robert Townson, dean of Westminster, who was commanded to be with Raleigh, sought to probe into his soul, and to discover whether that which the condemned man described as religious confidence might not be the effect of presumption or of vain-glory, he was assured by Raleigh of his conviction that "no man that knew God and feared him could die with cheerfulness and courage, except he were assured of the love and favour of God towards him." It is affirmed that before he suffered he ate his break fast heartily, and made no more of his death than as if he had been to take his journeyt.

REFLECTION.-He has not spent his life ill who has learned to die well; and he has lost his whole time, who knows not well how to end it.

*From "Last Hours of Christian Men: or an Account of the Deaths of some eminent Members of the Church of England;" by the rev. H. Clissold, M.A. London: Society for Promoting Christian Knowledge.

† Cayley, Townson, Thompson.



Among the books which have reached us, some have been already introduced to our readers by extracts: of the rest, from some of which we shall probably hereafter cull some passages, there are

"A popular Account of Discoveries at Nineveh ;" by A. H. Layard, D.C.L. Abridged by him from his larger Work." London: Murray. 1851. We have seldom been more gratified by any book than by the one before us, and that both for its intrinsic merit and for the purpose with which it is put forth. Dr. Layard's discoveries, and revelations (we may call them), of Nineveh have now for a considerable time been highly appreciated by the public; and many have been the readers of his larger book. But still the circle of those who could peruse that was necessarily limited; and the knowledge of his researches has been acquired by multitudes solely from the necessarily short notices of them in literary periodicals. It was, therefore, a happy resolve to place the narrative, in its essential features, before the masses of the people. And this has been excellently done in the volume we are now examining. It contains, at a most moderate price, a succinct account of those discoveries which have opened, as it were, a new world before us, and is illustrated with a marvellous number of woodcuts exhibiting the objects of chief interest. This book really ought to lie on every table. It is valuable for the insight it gives us into the habits of an ancient people-doubly valuable when we consider the connexion of that people with the sacred history. The mass of evidence to the authority of the bible is seen to be continually accumulating. We must also add that we think the publisher deserving of much commendation for producing such a work as the present as one of a series adapted for railway travellers. Hitherto railway literature has been of a trifling, in many instances of a positively objectionable character. The attempt to supply useful books at a cheap rate for sale at the stations merits all support.

"Harry Brightside; or, the young Traveller in Italy." London: Hatchard. 1852. We remember the delight with which, in our youthful days, we perused and reperused Priscilla Wakefield's "Juvenile Traveller:" we have no doubt, therefore, that the volume before us will be a favourite with the

young people for whom it is written. It appears to us to contain a good deal of information, communiWe have pleasure in cated in an engaging manner. recommending it. We cannot, however, help saying that the frontispiece is too childish.

"Fiction, but not Falsehood: a Tale of the Times." London: Whittaker and Co. 1832. We have the mode described in this volume in which the subtle emissaries of Rome are endeavouring to ensnare unsuspecting minds; more especially the steps by which they succeed in establishing an influence over the members of wealthy families. If we had doubted whether such modes were resorted to, the facts which have been of late disclosed before the public tribunals of the country must have dispelled such doubts. But there are too many who would hesitate to suppose that they were the subjects of the attempts we have alluded to. The work before us may be serviceable in putting such persons upon their guard against jesuit intrigue. It is well written, and the principles maintained in it are good.

"Amy Wilton; or, Lights and Shades of Christian Life;" by Emma Jane Worboise. Bath: Binns and Goodwin. Here is a very interesting account of a Christian family subjected to unlooked-for misfortunes, and of the way in which they found trial sanctified. For true it is that in the midst of tribulation the believer can find peace and blessing. We are

informed that the events narrated are strictly true, such alteration of names and circumstances only being made as to prevent the individuals from being recognized. Interwoven with the main story is the account of a young clergyman who was induced to adopt what are generally called Tractarian views; and some discussions are given betwixt him and the college friend who guides him.

"Calmet's Dictionary of the Bible, abridged, modernized, and re-edited, according to the most recent biblical Researches;" by T. A. Buckley, B.A. London: Routledge and Co. 1851. This seems a very useful work, comprising in short compass most of what was valuable in Calmet. It has been the object of the editor, he tells us, to free the dictionary from the objectionable matter which previous editors had introduced, and to "warn the reader against the dangers of rationalism, to show that there is in divine things a period where the intellect of man must and should stop, and that the reasons for many things are to be sought only in the uniform purpose of the Deity working out man's salvation." We think that he has succeeded in his purpose.

"The Jesuit Priest in the Family, the Church, and the Parish in Reply to a Letter by W. H. Anderdon, sometime Vicar of St. Margaret's, Leicester, now Priest of Rome;" by a Layman. London: Houlston and Stoneman. 1852. This is an elaborate work; but we doubt whether the "Layman" has all the information on the popish controversy which would qualify him to speak at all times with advantage to the cause he advocates. The table given, p. 110, of the dates at which certain doctrines or observances were commenced, is manifestly incorrect, not to say absurd, in some particulars. We know that such tables have frequently before been exhibited; but we do not think to any useful end. Doubtless the distinctive doctrines of popery are comparatively modern, and may readily be proved so; but their gradual introduction forbids the chronicling of them, in most instances, by the date of a precise year.

"An Epitome of the Evidence given before the select Committee of the House of Commons on Church Rates, in the Session of 1851. By J. S. Trelawny, M.P., Chairman of the Committee." London: Theobald. 1852. A very useful compendium of information on the subject.


We have also received "Morning; or, Darkness and Light;" by the rev. G. B. Scott. London: Nisbet. 1852. A little book of meditations on select passages of scripture. "Tracts for the Working Classes;" by N. M. L. Edinburgh: Paton and Ritchie. An Address to the Working Classes on the Means of improving their Condition;" by the rev. D. Esdaile. Edinburgh: Paton and Ritchie. 1852. Containing some important suggestions. "Short Prayers for every day in the week;" by the rev. R. Shepherd, M.A., Minister of St. Margaret's, near Ware. London Hatchard. 1852. Scriptural and good.




(For the Church of England Magazine.)

Is woman's place to dare and die,
To guide, to combat, to contend?
In different paths her graces lie,
With gentler influences blend.

In love, that "strong as death" can still
Submissive bow to heaven's decree,
And uncomplaining own the will
Of God, her only rule to be.

In silent fortitude to bear

The thousand ills 'tis hers to know;
In tenderest sympathy to share
With sorrow's heritage below.
Self-sacrificing in her zeal ;

For misery's child the ready tear;
Beside the sufferer's couch to kneel,
And point to heaven's bright haven near.
Along the stream of far-off time
Have woman's deeds a brightness cast,
And in the book of truth sublime

Her record lives while time shall last.

It was her step that, watching nigh, Followed the ark on Nile's deep wave; It was her ear that heard the cry,

And yearn'd to succour and to save. "Twas hers to see death's shadow lie Where all her heart's affections dwell; Yet in submission still to cry,

Before the prophet, "All is well"!

And Ruth, with yet the widow's tear

Undried upon her youthful face, Left home and country, all things dear,

The lone bereaved one's way to trace.

Within the temple's gorgeous shade

Her unregarded footsteps fall;
How meekly was that offering made!

But, "she hath given more than all."

O Magdalen, thy sorrow flows

As contrite sinners only weep; And he, thy pitying Saviour, knows

How true thy penitence, how deep! And Mary, by her brother's bier,

To the Deliverer humbly cried, Faith beaming through the sister's tear: "Hadst thou been here he had not died."

When noon itself was veil'd in night,

And the pale strangers from the tomb Beneath that wan unearthly light

Appear'd through mourning nature's gloom

Then near the cross was Mary seen,

And first to view her risen Lord; These, woman's fairest rights have been, For these the Giver be adored!

London: Published for the Proprietors, by JOHN HUGHES, 12, Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country. PRINTED BY ROGERSON AND TUXFORD, 246, STRAND, LONDON.

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