fidence, addressed to the Nonconformist, that at Ceylon, where the Government drove the natives to rebellion by enormous and obnoxious taxation, a Methodist missionary has been lending his aid. And aid by what means?-by virtual forgery! The liberal paper had printed a letter, and its translation in the native language, by an English gentleman, warning the Government not to drive the people to rebellion. "The Government sent for a Wesleyan missionary known to be a bitter enemy of Dr. Elliott (the liberal editor), and got him to retranslate this document so as to make it seditious, which was most willingly done! but the wilful perversion of the translation was so exposed, that the ruse fell to the ground. Last week the Government was obliged to withdraw three of the new taxes, and to modify the other." We cannot forget that, not many years ago, a Methodist missionary at the Cape of Good Hope, aided and abetted Sir Benjamin D'Unban, the governor, in such horrid cruelties against the poor Caffres, that the pious Lord Glenelg, then colonial secretary, censured, with surprise and indignation, his conduct, as unworthy of a gospel minister. Dr. Campbell's exposure last year of Methodist ministers' delinquencies in Canada, must be fresh in all memories. Let our Methodist lay brethren look to these things. A" conference of priests," whose leaders too are tories, will shelter one another. THE PRIMITIVE CHURCH MAGAZINE. We were not aware, till very recently, that the active editorship of "The Primitive Church Magazine" had now for some months devolved on our brother Overbury, of Eagle-Street. Our readers know that its sentiments are those of Calvinistic and strict communion Baptists, on which latter topic we are of course perfectly neutral. Holding that kindly discussion among christians is one of the best modes of eliciting christian truth, we not only cannot object to other Baptist Magazines advocating one or the other side of the communion question, but even commend their doing so. "It embraces (moreover) a much wider range of subjects-a range as extensive as christianity itself." Our brother Overbury's superintendence is, we are sure, a sufficient guarantee that even those who differ from from him will not be displeased with the manner and spirit in which their views are opposed. We can fully reciprocate his kind wishes for our increased success; and that "his efforts," also, "in diffusing among church members a knowledge of their advantages, duties, and responsibilities, and in training them up to every good word and work," will be amply rewarded. December 25th, 1848, the ordinance of Baptism was administered to nine candidates, and on January 2nd, 1849, a church was formed. Humanly speaking, only two things are wanted to insure continued success, means to support a stated ministry, and a larger place to worship in. The friends will thankfully receive any assistance with which they may be favoured. Communications should be addressed to Mr. S. Young, 51, Union-Street, Ryde. BECKINGTON. On Lord's-day, December 31st, 1848, the New School Room, adjoining the Baptist Chapel, Beckington, Somerset, was opened. Sermons suitable to the occasion were preached by Messrs. Manning and Middleditch, of Frome, and by Mr. John Hinton, who was recently chosen pastor of the church; and on the following Tuesday, a Tea Meeting, given by twenty of the friends, was held, the proceeds of which, upwards of £14, went towards liquidating the debt incurred in the erection of the new building, the cost of which is estimated at £270, of which upwards of £40 have been raised by the exertions of Sabbath school teachers. After the tea, Mr. Hinton was recognised as pastor of the church, some statistics relative to the school and church were read, and the meeting was ably addressed by several ministers and friends. DAWLEY, SHROPSHIRE. On January 1st, 1849, the Rev. William Wrigley, late of Accrington College, was recognized as Pastor of the Baptist Church, Dawley Bank, Salop. At two o'clock, p. m. the Rev. Mr. Hilliard, of Shiffnal, read the scriptures and prayed; the Rev. A. Tilney, of Bridgworth, delivered the introductory discourse from Matthew xviii. 20; the Rev. W. Keay addressed the Minister from Rev. ii. 10; and the Rev. William Jones, of Broseley, closed the service by prayer. In the evening, the Rev. Mr. Sergeant, of Willington, read and prayed; and the Rev. John Williams of Walsall, preached to the church from 2 Cor. viii. 24. WESTGATE, BRADFORD. At a very interesting and numerously attended tea-meeting on Christmas-day, the church and congregation worshipping in this place, presented their pastor, the Rev. H. Dowson, who has happily and usefully presided over them for eleven years, with a purse containing the handsome sum of 100 guineas. At the same time, they presented Mrs. D. with a handsome china teaservice, and a set of papier-machie trays. BISHOP-BURTON, YORKSHIRE. Mr. John Jefferson, of Accrington college, has accepted the unanimous invitation of the Baptist church at Bishop-Burton, and intends entering on his labours there the first Lord's-day in February. PONTY-POOL. The Rev. Rees Rees, of Ponty-Pool, has had an unanimous invitation from the Baptist church, Glasgoed, to become its pastor, which, after mature deliberation, he has accepted. THE CHURCH. "Built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone."-Eph. ii. 20. MARCH, 1849. IS IT PEACE? BY THE REV. JAMES CUBITT. Peace is confessedly a great blessing, and one whose prevalence anywhere supplies an occasion for unfeigned thankfulness and joy. How essential to the security of states, to the prosperity of churches, -to the comfort of families,-is this blessing of peace! In those countries which are unhappily at this moment the scene of intestine strife, what multitudes, we may presume, do earnestly desire the restoration of peace. In christian societies, a sound, scriptural, healthy peace cannot be too highly valued, nor its loss too greatly deprecated: "Where envying and strife is, there is confusion and every evil work." The loss of peace in the church seldom comes alone,-usually manifold evils follow in its train, the Spirit is grieved, the brethren are wounded,-prosperity is at an end. And, as for the family circle, the blessedness of domestic peace, and the wretchedness of domestic turmoil, are too obvious to require comment. In states, in churches, in families, then, peace cannot be too devoutly desired, too sacredly cherished. Hence the frequency of the exhortation in scripture, to "pray for peace," to "strive for peace," to "cultivate peace." But interesting and important as is social peace, there is a peace which to me, as an individual, is yet more important; and that is, my own peace. It is then as a personal question, that we wish, in this place, particularly to urge the enquiry, "Is it peace?"-peace within,-peace with conscience, -peace with God. The Bible says a great deal about this personal peace; it is, in fact, the grand theme of divine revelation, "Peace on earth, and good will towards men." It cannot, then, but be desirable, that I should entertain the question with seriousness and in earnest,-"Is it peace?" And that which invests this question with amazing importance is the fact, that the enquiry evidently implies an alternative; an alternative which is not only barely possible, but exceedingly probable; an alternative which actually exists in a multitude of cases, and may therefore exist in mine. All have not peace with God: all have not peace of conscience. There are some who do not like to retain the thought of God; whose every feeling is enmity against Him; yea, whose whole life is one continued course of hostility and resistance; and who, in consequence, are the subjects of disquietude, apprehension, and alarm. Is it thus with me? And with a view of making out this enquiry, let me ask,-Is it peace with me, in regard to the character of God? In reflecting on His perfections, thinking on Him as a Spirit pervading the universe with His VOL. III. D essence, to whom all things are naked and open, whose eyes are upon the ways of a man, yea, who scrutinizes into the secrets of the heart; who is pure, and cannot bear that which is evil; just, and will render unto every man according to his works; mighty, and will perform all his pleasure; true, and cannot deceive; faithful, and will not revoke His word, nor alter the thing which is gone out of His mouth,-do I experience satisfaction and pleasure, or hatred and disgust? Is it peace in reference to His law? Considering the law of God under which I am placed, and which I am bound to obey in its "exceeding breadth," as taking notice not only of actions but of thoughts and principles of actions, and as denouncing wrath on every transgressor, do I approve of it notwithstanding, delight in it after the inward man, consent to it that it is good? or am I dissatisfied with it; do I complain of its strictness and severity, and long to be free from the restraints which it imposes on me? Is it peace in relation to the gospel of God? The gospel reveals God's method of saving sinners; but this method is opposed to the pride and self-sufficiency of the human heart. It requires me to become a fool that I may be wise; to renounce myself, my works, my worthiness, every ground of boasting, that I may win the Saviour. It sets before me Christ crucified, and points to His perfect righteousness as the only way by which God will be just and yet the justifier of the guilty, as the only medium through which pardon flows, and reconciliation is secured. It expects me to receive salvation as a free gift,-an undeserved favour; and it positively denies to me its blessings an any other terms. Do I cordially accept them on these terms? or am I offended in being thus ranked, in the affair of my salvation, with the vilest and the worst of men? And with regard to the Divine Government, is it peace? The arrangements and proceedings of God's government are in many respects perplexing and inscrutable: they are far above, out of sight, and not unfrequently such as to involve suffering where we should have expected enjoyment, or to grant apparent immunity where we should have looked for immediate punishment. If we attempt to judge of them by the principles which regulate ourselves, we are entirely at a loss to account for them; they bewilder and confound us, and like Asaph, we shall be exceedingly apt to exclaim, "Verily, I have cleansed my heart in vain; I have washed my hands in innocency," or with the impious in the days of Job, "What is the Almighty that we should serve Him, or what profit should we have if we pray unto him?" The ungodly do in fact thus feel and speak, they are at enmity against God, and among the ways in which that enmity displays itself, disaffection, distrust, resistance in regard to His government are some of them. Does such a state of mind and conduct characterize me? or can I cordially approve of, and cheerfully submit to, that government, having an unwavering confidence in the wisdom, rectitude, and love which preside in it, and an assured hope that with all its mysteries, it wears towards me, through the Mediator, a benignant aspect, and that its acts will all be rendered subservient to my happiness? Now, these are interesting enquiries, and such surely as ought not to be hastily and summarily dismissed. And why should they be thus dismissed? or rather, why should they not be entertained, and that in a manner becoming their acknowledged importance, and the magnitude of the interests involved in the issue? For is it not for my life? Are not my present comfort, my eternal well-being, bound up in this one enquiry— "Is it peace?" Now, supposing the question to be met, and satisfactorily answered, so as that to the enquiry, "Is it peace ?" I am able, after careful, prayerful, deliberate investigation, to reply, It is peace; through grace, God and I are one. Though He was angry, His anger is turned away. Confidence is restored. Reconciliation has been effected on honourable terms, and with an intelligent, comprehensive view of the character, the law, the government of God. "His terrors do not make me afraid," I feel at home with Him. I can reflect on His perfections without alarm, on His law without apprehension, on His government without distrust. And as for conscience, sprinkled with the blood of atonement, it has ease; it is unburdened; it is at rest. It no longer condemns me, but gives a consentaneous testimony with that of the Spirit of God that I am born of God. While all the faculties of my soul, reposing in God as their proper centre, find perpetual tranquillity, "perfect peace." I say, supposing this to be the issue of the enquiry, carefully conducted, what can be conceived of as more delightful-delightful under all circumstances, and at every season-peculiarly delightful when entering upon any important period of my existence,-as for instance a new year, where in all likelihood the scene will be as chequered, and the disappointments as numerous, and the trials as severe, and, perhaps, the grief as pungent, as during any similar period that preceded it,—I shall be able to reflect, that come what may from without, whatever convulsions in society,whatever embarrassments in commerce,-whatever divisions in the church, -whatever trials in my family,-whatever losses in my business,-whatever protracted or severe affliction in my body, there is at least peace within, peace with God. That here, in the sanctuary of my own soul, I shall experience quietness. That if trials come, as come they unquestionably will, they will not be aggravated and imbittered by the thought that they are endured under the frown of God, that in this fiery furnace I am alone, not cheered by the presence of the Son of Man, nor solaced with His smile. Nor in the midst of some almost insupportable grief, occasioned, it may be, by domestic trial or unlooked for reverses, shall I be lashed well nigh to madness by the melancholy thought, this is but an instalment of grief, of grief in reserve, of grief inconceivably more bitter which yet awaits me, if not in this world, at least in another, as the fruit of my sin; for there is no friendship between me and God. Hence I have everything to fear from One who is mighty to punish as to save, and under whose hand I have not humbled myself that I might be exalted in due time. Nor if death should come and summon me unexpectedly to my last account, will he be regarded as an unwelcome messenger-for" death is also mine;" and knowing whom I have believed, I shall realize a holy confidence in regard to its issue. But suppose the contrary to be true; that this enquiry respecting my individual peace should terminate unfavourably,-that I find myself at variance with God, my heart at emnity, my life in rebellion, and, as the consequence, my whole mind in anxiety and disquietude,-so that whatever else in my situation and circumstances is agreeable or joyous, there is at least this serious drawback to the pleasure I might derive from these sources, that there is to me no solid, satisfactory, lasting peace, that that which I have been too ready at times to take for it is but the lull of hostility, that the Divine Being does not view me with complacency, but with disapprobation and displeasure, that He is angry with me every day, and that sooner or later, and in all probability at the very period when I am least anticipating it, this anger will display itself by an outbreak of the most terrible and unappeasable vengeance. Admitting, I say, this to be my actual condition, can it be known, realized, confessed too soon? Better, surely, better by far to know the worst, let it cost what it may of present anxiety or alarm, while it admits of a remedy, than to persist in self-flattery and delusion, until "fear shall come as a desolation, and destruction as a whirlwind;" and come they unquestionably will, unless judgment be arrested by a speedy appeal to mercy; for while the presumptuous and self-confident are saying, "Peace, peace," sudden destruction shall come upon them, and they shall not escape. In the meanwhile let me bless God that, sad and fearful as it is for a creature to be found in rebellion against his Maker, the case even of such an one is not yet hopeless, Reconciliation is offered through the gospel to the chief of sinners. Yea, God himself condescends as yet to beseech such to be reconciled, declaring "that He hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him." And shall there, on my part, be no grateful response to such language; no cordial acceptance of such overtures; or rather, amidst the "thoughts of many things" which are always ready enough to crowd upon my attention, shall I not seize the present moment to entertain this at least as a personal, an all-important, a practical question, “IS IT PEACE?"* NATURAL AND MORAL ABILITY AND INABILITY. BY THE REV. W. CROWE. The right understanding of these terms is of very great importance in theology, and as bearing on our religious sentiments and practice. Very strong and sometimes even vehement language has been employed, and bold and fearless, and we hesitate not to say, rash assertions have sometimes been put forth, both in the pulpit and out of it, respecting man's inability to repent and believe the gospel. We may have little or no objection to bold or even vehement asseverations, when they rest on sufficient data, when well sustained by the evidence of truth; but we must not yield our faith to mere assertions without proof, with whatever confidence they may be delivered, and even though they should come to us sanctioned by learning and repute. Misapprehension of the nature of man's inability appears to be the very nucleus of Antinomianism, and therefore it makes the more imperative demand upon our serious attention. The fault, perhaps, generally commences with the preacher, sometimes with the perusal of books which contain the alluring and insidious poison; but wherever the venom circulates, it soon incorporates with the whole religious constitution, and becomes most difficult of cure. It has been the fortune of some of us, occasionally to hear, and sometimes to read, sentiments respecting man's inability, and Divine sovereignty, which have seriously trenched upon the claims of moral government, compromised the interests of holiness, and virtually annihilated human responsibility, making man a mere machine, moved only and of necessity by some foreign, extrinsic, and irresistible force. As recorded in John v. 40, our Saviour upbraided the unbelieving Jews, not because they could not, but because they would not, 66 come unto him that they might have life." Now, there are at least two other passages, both spoken by our Lord, which appear to be in direct opposition to this. In one he tells us that "no man can come to him, except the Father who hath sent him draw him ;" and in the other, "that no man can come unto him, except it were given unto him of his Father" (John vi. 44 and 65). *The above article was intended for insertion in our January Number. This will explain several references which might otherwise appear inappropriate. We regret that we have not been able to give it insertion sooner. |