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This "translation" of Enoch was a most striking proof of God's favour; it was an open testimony that the patriarch had eminently " pleased God." Enoch was enabled to give repeated proofs of his adherence to the cause of God, of his trust in God's gracious promises, of his zeal in promoting his honour and glory among men, by "walking with him" during a term of more than "three hundred years." This was equivalent to twenty or thirty years, as compared with the rest of our short span of existence on earth.
mitted, and of all their hard speeches"-impious | his commandments, not in the way of our own despeeches—“which ungodly sinners have spoken vising; as "the sons and daughters of the Lord against him." This remarkable prediction of Enoch's, Almighty," not as "the children of Belial”—“ the which is not found in the Hebrew scriptures, seems children of disobedience;" as those who are redeemed to have been handed down from the earliest periods. by the blood of Christ, and no longer their own, not as those who are "the enemies of his cross," and who "put him to open shame;" as the heirs of a blessed immortality, and as those who are looking forward "to things which are eternal," not as men who "set their affections on things below," and are living as if the earth were to be their abiding place for ever, or as if they had no expectation of a world to come.
We are informed that "Enoch pleased God," and that he "pleased God" through the exercise of "faith." It was, whilst he was living "in faith" and "walking with God by faith," that "he was translated that he should not see death." The apostle further assures us that " without faith it is impossible to please him; for he who cometh to God must believe that he is, and that he is the rewarder of them that diligently seek him." Here we learn the true nature of "faith" on the largest scale, and that no man can please God while he continues destitute of this faith. No man can "please God” unless he worships him, loves him, serves him, and trusts in him; but how can he do these thinge if he does not "believe in him" as being fully persuaded that he is-that he existsthe eternal Creator and Preserver of all things, and that "he is the rewarder of them who diligently seek him?" No man will study to please a being, of whose existence he is not fully persuaded; or seek to come unto him in order to pay him homage and love, who is nowhere to be found. But he who is destitute of this "faith," instead of "pleasing God," must be altogether displeasing to him. If he denies his existence, or says in his heart, "There is no God," then he must be ranked amongst fools, and amongst those who live as atheists, and "without God in the world"-without any fear or love of him within his heart; while every thing around us says, " In him we live and move and have our being, for we are all his offspring." He who is devoid of this "faith" cannot "please God;" forasmuch as he either denies his existence, or lives as his own master, not caring for God, while he cannot open his eyes without seeing that he is; that he is every where, in the heavens above, and in the earth beneath; and that "of him, and through him, and to him are all things;" and that "to him belongeth glory for ever," from all the works of his hands. He, who lives "without faith," never seriously endeavours to please God, but pleases himself, regardless of the voice of God, whether he speaks to him by the mighty tempest, in the world around him, in his providential dealings, or in "the still small voice" of love and fatherly compassion by means of his holy word.
If any man continues destitute of this "faith," he is utterly without excuse. His own existence may convince him that God is the works of creation constantly remind him that God is-that he is eternal in essence, almighty in power, unceasing in goodness, unsearchable in wisdom. From the word of God he may be fully convinced that he is true to his promises, that he is merciful and gracious, that he is "the rewarder "-the benefactor-" of them who
God took him hence when only a small number of the human race had finished their course; and thus it was shown that there is another world—" a kingdom above which cannot be moved"—a state of happiness and glory where the righteous shall live for This would be a singular fact before the eyes of men, a powerful check to infidelity when mankind were generally prone to depart from God, and also a great encouragement to piety when God was thus pleased to exalt one of his servants to such honour and glory. Are we, then, anxious to be translated from earth to heaven-from a world of toil and labour to the land "where the wicked cease from troubling and where the weary soul is for ever at rest?" We must never expect to be "translated" as Enoch was, "without seeing death :" we must all encounter that formidable enemy. Of all the human race, only two persons-Enoch and Elijah-both eminent for piety, have been exempted from this, the common lot of men. Even our Redeemer was not "translated" from earth to heaven before he had passed through "the dark valley of the shadow of death." But he submitted to these pains for very important reasons : "he tasted death" not on his own account, not as a sinner in his own person, but as our representative; "he tasted death for every man,' " that we might "taste of the cup of salvation," that we might be restored to "life and immortality." But, when he "had died for our sins, and risen again for our justification," he also was “translated," and carried up to heaven in the sight of his disciples, and was "exalted to the right hand of God as a Prince and a Saviour." We have now the consolation to know that "he is gone into heaven, and is on the right hand of God; angels, and authorities, and powers being made subject unto him."
Do we feel desirous of following him, our ascended and exalted Saviour, to that high and holy place, and to" dwell with him for ever," where Abel and Enoch, and all the righteous seed"-" the church of the first-born"-stand before him, crowned with immortal glory? Then we must "walk with God" now, in the few days of our mortal life: we must "walk by faith, not by sight." "Enoch had this testimony before his translation, that he pleased God." We perceive, then, that if we would "please God," we must "walk with him." We must "walk with him" in humility, not in pride; in penitence and contrition, not in presumption and hardness of heart; in the way of
diligently seek him," that he has opened a way of access to his throne through the mediation of his dear Son; so that all are now invited and encouraged to come unto him in "faith," and that all who draw near to him in humility in the name of Christ, his only Son, shall be favourably received and abundantly blessed.
We perceive, then, in what way we may "walk by faith," and "please God," as Enoch pleased him. We see also what a strong encouragement is set before us to "seek him," to "inquire after him," and to come near before him. If God has sometimes "discovered himself" in mercy "to those who sought him not," surely he will be found of all them that do seek him, that "seek him with their whole heart." He will not suffer any man, even the meanest and vilest, to "seek him in vain." He is, indeed, a bountiful "rewarder of those who diligently seek him" in the use of all the appointed means of grace.
We must now seek God in humble diligence, in faith and patience, because we have lost his favour and the light of his countenance by sinning against him. He is, indeed, in every place, yet he reveals himself more especially to those who "seek him "by a lively faith, with penitent hearts, and earnest importunity. There are some who pretend to "seek God," and never " find him," because they seek him in a mere formal, careless, and trifling manner. God will reward those only "who diligently seek him."
If, I would say to my readers, you humbly and carefully "seek after God" in his works-in the works of creation and providence with which you are every where surrounded-you will assuredly trace out there the footsteps of his wisdom and power and goodness, and thus you will be filled with pleasure 'and delight. You may there see his goodness beaming from the sun and the heavenly bodies, and communicating life and verdure to the earth on which we dwell. There you may discover his hand in every blade of grass, in every smiling and beautiful flower. Whatever care and pains you bestow in seeking the Almighty amidst his innumerable works, will be richly and abundantly "rewarded."
If you also diligently seek him in the study of his holy word, in searching the scriptures, you will find
a sure reward," a sweet and satisfying return for all your labour. In the light of his holy word you will see light—a sacred light—to guide your steps in the midst of a dark and ensnaring world. By means of his word and ordinances, God discovers himself to those who diligently seek him, in the glory of his eternal godhead, and in the riches of his abounding grace through Christ Jesus. There the ignorant are instructed, the feeble-minded receive comfort, the weak are endued with strength and vigour, and those who are ready to faint are encouraged to proceed in their heavenly course by the most "precious pro
No person ever sought God in the diligent use of prayer, and in the public ordinances of religion, without deriving much benefit to his soul from these means of grace. God delights to be found of them that diligently seek him in his own appointed ways. He will graciously meet them in their closets, in their private meditations, in their family worship, in his holy tabernacles. They are "rewarded" in this world with
much Inward peace and consolation, with the supply of all their wants; and they will be "rewarded," infinitely rewarded, through the righteousness and intercession of their Redeemer, with a participation of those "joys which are at God's right hand for evermore." The reward of eternal life and glory which will be granted them hereafter "is not of works, but of grace"-not strictly because they are deserving, but because God is merciful and kind, and accepts them in Christ, through whom they are justified, and by whose Spirit they are sanctified; and he will finally make a distinction between those who have "served him " on earth, and have "walked with him blameless in all his ordinances and commandments," and those who have neglected and despised him. "God will not be unrighteous," so as to "forget the work of faith and labour of love" that have been shown by those who have diligently sought him and carefully studied to honour him in the present life.
Let us, then, duly consider our privileges in being permitted to call this God our God," whose is the earth and the fulness thereof;" that we may come unto him by faith, and find by our own happy experience that he not only is that he not only is the eternal and self-sufficient God-but " is a rewarder of them who diligently seek him." If we do not seek him with persevering diligence and a lively faith, we neglect our own happiness, we "despise our own mercies"-mercies that might be our own--and we reject the counsel of God against ourselves."
Let us be persuaded to seek the Lord while he may be found: the time will come when he will hide himself from all unbelieving and presumptuous sinners: the time also will come when they will call upon the rocks and hills to hide them from his sight. "Seek the Lord, then, while he may be found; call ye upon him while he is near. Let the wicked man forsake his way and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon him." Remember what he says in his word,
They that seek me early shall find me." Seek God, my younger readers, as Enoch did," by faith," while you are young, and cleave to him with your whole hearts; then he will be your God and your guide through life, even to hoary hairs, if your souls are not "translated" to heaven at an early period, and made partakers of the kingdom of Christ: then he will be your refuge and strength in every time of need; 'your portion," and "your exceeding great reward" through endless ages. "Therefore, my beloved brethren, be ye stedfast and unmoveable, always abounding in the work of the Lord; forasmuch as ye know that your labour is not in vain in the Lord."
AUTHORITY OF PRIMITIVE CHURCH.-Since all truth was taught and revealed to the primitive church, which is our mother, let us all that be obedient children of God submit ourselves to the judgment of the church, for the better understanding of the articles of our faith, and of the doubtful sentences of the scripture. Let us not go about to show in us, by following any private man's interpretation upon the word, another spirit than they of the primitive church had, lest we deceive ourselves. For there is but one faith and one Spirit, which is not contrary to himself, neither otherwise now teacheth us than he did them. Therefore let us believe as they have taught us of the scriptures, and be at peace with them, according as the true catholic church is at this day; and the God of peace assuredly will be with us, and deliver us out of all our worldly troubles and miseries, and make us partakers of their joy and bliss through our obedience to faith with them. Therefore God commandeth us in Job to ask of the elder generation, and to search diligently the memory of the fathers. For we are but yesterday's children, and be ignorant, and our days are like a shadow; and they shall teach thee (saith the Lord) and speak to thee, and shall utter words from their hearts. And by Solomon we are commanded not to reject the direction of our mother. The Lord grant you to direct your steps in all things after her, and to abhor contention with her. For, as St. Paul writeth-"If any man be contentious, neither we, neither the church of God, hath any such custom."Archdeacon Philpot (martyr), Letter to a friend, prisoner in Newgate.
FREENESS OF SALVATION.-When, by our believing in Christ, we have obtained power and grace to repent of our sins, then we may and ought to trust in him also for the pardon of those sins which we have thus repented of, stedfastly believing that, how many and great soever our former sins have been, yet. that now, upon our hearty and sincere repentance of them, God hath absolved us from them all for Christ's sake, and hath accepted of that death and punishment which his own Son underwent in our nature, as if it had been undergone by us in our own persons; so as to be now as perfectly reconciled to us as if he had never been offended at all with us: yea, that he doth not only pardon and forgive us what is past, but he reckons us in the number of righteous persons, and accepts of us as such in his beloved Son, who, knowing no sin in himself, " was made sin for us, that we might be made the righteousness of God in him." And not only our persons, but that our actions also-even our sincere, though imperfect, duties and good worksare all acceptable to God through Jesus Christ our Lord; and that being thus justified by him in time, we shall be glorified with him for evermore. Consider this, and tell me what you think of a Saviour— one who can save you from your sins, and from the wrath of God that is due unto you for them-one that can reconcile Almighty God to you, and you to himone who can alter your estate and disposition too, so as to make you equal to the holy angels themselves both in grace and glory? How happy would the fiends of hell account themselves if they had such a Saviour!-how earnestly would they flock after him, and strive which should embrace and love him most, which should serve and please him best, that so they might be restored by him to their former estate again! Yet this is a happiness which they can never hope for; it being designed only for mankind in general. But all may not only hope for it, but may have it, if they will; nay, it is God's pleasure and command you should: for he would have all men to be saved, and, by consequence, you among the rest. therefore, if any of you be not, the only reason is because " ye will not," as Christ said, "come to me,
that ye might have life ;" and no wonder then if you be not saved, when ye will not come to him who alone can do it. Christ was weary, that we might rest; he hungered, that we might eat the bread of life; and thirsted, that we might drink the water of life. He grieved, that we might rejoice; and became miserable to make us happy. He was apprehended, that we might escape; accused, that we might be acquitted; and condemned, that we might be absolved. He died, that we might live; and was crucified by men, that we might be justified before God. In brief, "he was made sin for us, that we might be made the righteousness of God in him."-Bp. Beveridge.
(For Ascension Day.)
BY THE REV. J. S. BROAD, M.A.
ACTS i. 9; PSALMS xxiv. 7-10.
The King of Glory seeks his throne;
Who wait around his throne above,
Prepare a song of praise for him,
For Adam's race, in love, hath gained.
No more to lead
The purchase of his sacred blood;
Its power to heal,
And glory in its own dull light:
The living God his temple now will raise,
Why gaze we idly on the sky?
And ours with angel-raptures blend :
nations of the continent, where the government of the
Shall come to reign,
In clouds and glory, judgment to complete ;
Then may we rise with joy, our righteous Lord to tle-mound; no impulse to revenge is so wild or sure
as that which punishes a supposed public wrong in the relation who should be nearest and dearest in nature; and no impulse so strong as that which directs the patriot steel to seek in the ranks of an enemy the bosom of a friend. We, my brethren, know not, we have never known these fearful scenes of anarchy, nor beheld our churches lighted by the midnight brand, nor our dwellings burning to the sound of midnight songs and revelry. We have not beheld the city of confusion broken up, nor heard the loud cry for wine in the streets; the command to kill and destroy; the mingled acclaim of resistance and shriek of despair, and the under-breath of them all, the moan of the dying on the threshold upon which little children were playing at the last evening sunset. We have not witnessed the vain attempt of mother and child to escape in that unnatural fray, nor the victor's flush as he rushes on to take the already fainting life of the fugitive, and shouts that there is no mercy. It
has not fallen to us to lament over the wounds of a
ENGLAND'S BLESSINGS*.-In the revolution of na
tional adversities this country has never been captive to its enemies, nor its children scattered to the dust. Her sceptre hath not departed, her altars have not been overthrown, gleams of evangelical light have broken over the darkest reign, and there never were wanting a few who bowed the knee silently to Christ. Countless as are our sins and frailties, I believe that through God's grace and mercy there is something some traits, even in the darkest shades of our island character, which tell that we are still God's people. We are encouraged in this persuasion by the unprecedented exertions of the sovereign and the nation in the cause of that gospel which shall unite all kindreds and languages under the dominion of truth and love. We know that the glory which she seeks is to make the reign of our religion commensurate with the extent of her empire. The sun never sets upon her far kingdoms, nor upon the labours of the ministers whom she sends forth to every clime to teach the gospel of salvation. They spread over the immense territory which lies between the Atlantic and Pacific oceans, "over a mighty and ancient empire in the east," over the new continent peopled by those of our blood, that are gone forth to found one of the great families of the earth. Where but a few years since there was neither pastor nor teacher, nor marriage rite, nor service for the dead, the sabbath bell invites to divine worship: bishops have been sent out, and Christian churches founded to meet the spiritual want of our dependencies and far-distant colonies, and through those colonies to evangelize the world.
The birth of the prince, heralded by the appearances of returning peace, is occasion of great national thanksgiving; for, of the political evils which have befallen the various kingdoms of the earth, none have been more fatal than those which attend upon a remote or uncertain succession to the crown. The
harmony of purpose and policy which reigns through the line of one family is eminently conducive to the welfare of the state. But, where the chain of these measures is broken-where the sovereignty is the prize of violence, and men's minds are divided into fierce and angry currents of ambition, civil war becomes known in its most terrific aspect, desolating the most sheltered threshold, or sweeping away from the hearts and annals of the people virtues more ancient and venerable than their earliest monuments. The saddest pages of our historian are those which relate the conflicts of two rival houses for the throne, and they depict but faintly the miseries of this country, until the roses were united in the diadem of Lancaster, and the word of God became known in its own truth and purity, and the wilderness began to blossom which was so soon to bear the life-giving fruits of the reformation. A still more melancholy lesson is read on the occurrences passing and repassing amongst the
A Sermon, preached Nov. 14, 1841, in the church of St. Mary, Newmarket. By the Rev. Plumpton Wilson, LL.B., Rector. Published by request. J. G. F. and J. Rivington.
bleeding country, nor to feel how exactly the description of the prophet is fulfilled in the sorrows of a civil war; when" all joy is darkened," and the mirth of the land, the voice of a free and glorious people-more grand in its melody than the sounds of all kinds of music-is heard no more.
POPISH SUPERSTITION.-During the last month the sea off the coast of Doega in this island was blessed by a popish priest. The poor villagers raised among themselves the sum of ten shillings, which they gave the priest for the performance of this piece of mummery, hoping to be amply remunerated by an abundant take of herrings. The fishery has, however, proved quite unproductive. The failure cannot be attributed to any want of faith in the priest's performance, for some of the ignorant villagers, who accompanied him as he rowed through the bay in one of the fishing boats, asserted that while the priest was muttering his Latin the fish were coming up and jumping about the boat; and when the boat came ashore they said they were as sure of having plenty of fish as if they were already in their possession. In fact, they practically put the priest in the place of God. and, whatever excuses the priests may have ready for some of their more enlightened disciples, they sanction and encourage the delusion. The same priest who blessed the bay was also engaged during the last month in cursing a scriptural school eonnected with this mission. This was quite consistent; for certainly, unless the rising generation are scared from reading the bible by priests' curses, his blessings will not find customers, though set up to sale at a lower price than was paid by the villagers of Doega. A few days after the blessing of the sea, a poor woman, residing in the village of Doega, while gathering sloke on the rocks, was carried away by the surf and drowned. This is the only event of any note which has happened on that part of the coast since it was blessed by the priest. When will our poor deceived countrymen turn to him who can bless effectually, and who bestows his blessings freely, "without money and without price ?"—Achill Herald.
London Published by JAMES BURNS, 17, Portman Street, Portman Square; W. EDWARDS, 12, Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country.
JOSEPH ROGERSON, 24, NORFOLK STREET, STRAND, LONDON.
THE DISTINCT CLASSES OF CHURCHMEN. BY THE REV. ROBERT MOREHEAD, D. D., Formerly Rector of Easington, in Yorkshire. ALTHOUGH no subject affords a finer scope for speculation than the church of England, in whatever varying circumstances it may be placed, there are times in which the theme cannot be entered upon without some degree of apprehension; lest, unwittingly, observations might be dropt which would be very offensive to one party or other in its bosom: whereas, as I formerly endeavoured to explain, the general character of this
church is one of moderation and forbearance, admitting, as far as is consistent with a regard for truth, of many differences of opinion and sentiment within its own pale; and, at all times, rather standing on the defensive than commencing an attack on any who are without. The aspect of the present times, I will confess, daunted me; and made me somewhat chary as to the prosecution of an intention, of which I, too boldly, perhaps, hazarded the enunciation. I saw that divisions had arisen among us which were scarcely known to our fathers, and were producing a degree of asperity on all sides but little accordant with the character of the church in which they sprung; any allusion to which, however, designed to smooth discordances, might rather tend to exasperate and inflame them. But I am now inclined to hope, that those internal storms have partly worked themselves out, and that the time is at last arrived, or at least not far distant,
No. ccxcvii. for August 1841. VOL. XII.-NO. CCCXLIII.
OF THE UNITED
CHURCH OF ENGLAND
[London: Joseph Rogerson, 24, Norfolk-street, Strand.]
When raging war is done, To smile at 'scapes and perils overblown.
I cannot but impute, indeed, to the admirable temperament which enters into the constitution of the church of England, that those who are connected with it, after a time, become ashamed of themselves, when they find that they have carried to an undue extreme any of those views or principles which tain extent; but which she instantly checks, are encouraged by their wise mother to a cerwhen an attempt is made in any quarter to swell them out into some disproportionate shape or size. The check is to be found in all her formularies, and in the spirit in which she applies them; but in nothing more, I apprehend, than in the perpetual use and of which is so unassuming, and at the same presence of her inestimable liturgy; the tone time so steady and unwavering, that it is scarcely possible for a churchman to have it habitually before his eyes, and to be employed in reading it week after week with any his conscience touched if, in his private mecommon feeling or attention, and not have ditations or public ministrations, he in any considerable degree deviates from its letter ascribed to our possession of so invaluable a or its spirit. Perhaps much more is to be manual of faith, piety, and practice, than we might at first sight think it reasonable to
Let me take, however, the cases of different descriptions of men; without whom, scarcely imagine a church to exist: men, more or less, entering into its body, we can who all have the seeds in them of most useful and efficient clergymen, but who, at the same time, if they are left without a standard