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Rules for the conduct of life. my father and mother :--to honour and obey the civil authotity: to submit myself to all my governors, teachers, spiritual pastors and masters :-- to order myself lowly and reverently to all my betters:—to hurt nobody by word or deed: to be true and just in all my dealings :-to bear no malice nor hatred in my. heart: to keep my hands from picking and stealing, and my tongue from evil' speaking, lying and slandering :-to keep my body in temperance, soberness, and chastity :-not to covet nor desire other men's goods ; bụt to learn and Jabour trutý to get mine own living, and to do my duty in that state of life, unto which it shall please God to call me." These two answers comprehend in them the duty we owe to ourselves. If ye know these things, happy are
ye, if ye do them. Wherefore, “Whatsoever things are true, whatsoever things are * honest, whatsoever things are just, whatsoever things are pure, whatsoever "things are lovely, whatsoever things are of good report, if there be any vir “tue, if there be any praise, think on these things,”
- Phil. iv. S.
RULE VIII. Arm yourself, and often beg of God to arin you with a fixed and firm resoJution, that neither hope, nor fear, nor shiamė, nor hatred, nor love of any person or thing--nor the scorn of men, nor public applause, shall at any time
prevent your doing what you know to be your duty, nor prevail upon you to commit what you know or believe to be a sin. Reason is the ruilder where with you are to steer your course, and Religion the coinpass by which you are to guide it; but Resolution is the wind that must set you forward; without which, your sails will often Aag. Every morning, therefore, implore the gift of Holy Resolution from the Giver of every good gift, and beg of hijų olten to renew It during the day.-Let the following text inake a due and operative impression upon your inind- Fear not them who kill the body, but are not able to kill the sout: - rather fear him who is able to destroy both soul and body in hell. Mat
. X. 28. Whosoerer shall be ashamed of me and of vrij words, in this adulter. ous and sinful generation, of him also shull the Son of Man he ashamed, when he cometh in the glory of his FATHER, with the holy Angels. St. Mark viii. 38.
I have sworn, and I will perform it, that I will keep thy righteous judgments. Psalm cxix. 106. I will tväsh my hands in innocency, and so will I go to thine altar, O Lord. Psalın xxvi. G.' Whatever others do, I and my house will serve the Lord. Joshua xxv. 15. We ought to obey God, rather than MAN. Acts v. 29.
RULE IX. Let your light so shine before men that they may see your good works, and glorify your Father who is in heaven. Mit v. 16.-But take not praise to yourself for any good thing which you do. —Not unto us, O Lord, but unto thy name be the glory. Psalm cxv. 1.-who maketh thee to differ froin
another? and what hast thou that trou didst not receive ? - Nov if thou didst
receive it, why dost thou glory, as if thou hadst not received it? I Cor. iv. 7.-lo deserve the love and go -will of those who know you, may well be à satisfaction, and in many cases, of use to you : but the praise of men is an empty bauble, and so far from being of any real benefit, that it seems only to paff up those who are fond of it, with pride and vanity, and thereby make them odious to God, and despicable in the eyes even of those who praise them. Think how this question can be answered—How can ye believe who receite honour one of another, and seek not the honour that cometh from God only
RULE X.. Take care to fix right principles in your mind; for want of which, men are often inconsistent, and contradictory in their profession; and practice and uneasy to themselves and others. And when you have well fixed your principles, be careful always to speak and act according to them ; and never to vary from them for the sake of party or any other worldly consideration. God, your own conscience, and good men will approve of this line of conduct; and as to the censure of fools or wicked men-regard' it no more than you woulų the smoke of an extinguished candle.
RULE XI. Whatsoever ye do or speak, let it always be done in its proper place, and in a suitable manner. God is a lover of order and not of confusion. Let that which is of the greatest importance be firsť taken care of. Seek ye first the kingdom of God, and his righteousnets. Mat. vi. 33. Let serious things be
Rules for the conduct of life.
159 spoken and done seriously. Let your speech, be always with grace, seasoned wrth salt
, that ye may know how ye ought to answer every man. Co). iv. 6. Be ready always to give an answer to etery man that asketh you, a reason of the hope that is in you, with meekness and fear, haring a good conscienco. 1 Peter iii. 15. Let good' and friendly, offices be performed with charity and good will not grudgingly, or of necessity. And the like may be said of all your words and actions, which when they are not only good, but also suitable to the importance which they do, or ought to carry in them, are pleasant to be seen and: observed. Arrord fitly spoken is like apples of gold in pictures of silver. Prov. xxv. 11. But when there is a disagreement between the thing spoken or done, and the manner of speaking or doing it-it becomes more, or less offensive-nay gometimes tidiculous.
RULE XII : Be in reality, what you are willing to be thought to be. Every man desires to be thought honest, just, and virtuous, that thereby he may gain the approbation of all who know him. Now the only sure way to be thought so, is to be so. Hypocrisy may for a while deceive the world, but at last, it will be detected, and'render the hypocrite odious to men, as he always is to God.
RULE XIII. Be in charity with all men ;-that is, have a sincere love for all men, friends, strangers, and even enemies, if you have any. If you cannot always do this, for their sakes who are of the same hựman nature with you, yet do it for the sake of God, your Creator, who commands it ;-and of Christ, your Redem. ery, who hath set you an example, that you should follow his steps ;--- who so loved the world, ihat he gare has cun life to sare it ; and zchile we were yet sinners, died for our otences. It: God so loved us, how ought we also to love one another ?
Thus have I summed up the principal parts of a Christian's conduct-and will now conclude with a few passages írom the 2d, 3d, and 4th chapters of the Epistle of St. Paul'to the Ephesians-" I beseech you, brethren, that ye " walk worthy of the vocation wherewith ye are called, with all lowliness, “ and meekness, with long-suffering, forbearing one another, in love! endeav"ouring to keep the unity of the spirit in the bond of peace, There is one * body, and one spirit, me temas
as ye are called in one hope of your calling :“one Lord-oue faith one baptisn-one God and one Father of all, who is “ above all, and through all, and in you all. Unto every one of us is given
grace, according to the measure of the gift of Christ. And he gave some, “ Apostles ;-and some, Prophets ;- and some, Evangelists; mand some, Pas“tors and Teachers; for the perfecting of the saints, for the work of the min
istry, for the edifying of the body of Christ';~-'till we all come in the "Unity of the Faith, und of the Knowledge of the Son of God, unto a per
*fect man, unto the meusure of the stature of the fulness of Christ. From “ whom the whole body fitly joined together, and compacted by that which "every joint supplieth, according to the eflectual working in the measure of
every part, maketh increase of the body, unto the edifying of itself in love."
Seeing then, dearly beloved brethren, That “le are fellow-citizens with the "saints and of the household of God, and are built upon the foundation of " the Apostles and Prophets, JESUS CHRIST bimself being the chief corner " stone, in whom all the building fitly framed together, groweth into an holy
temple in the Lord; in whom ye also are builded togther for an habitation “ of God through the spirit ;-I bow my knees unto the Father of our Lord
Jesus Christ, of whom the whole family in heaven and earth is named, that
he would grant you, according to the riches of his glory, to be.strengthened " with might, by his spirit, in the inner man ; that Christ may dwell in your " hearts by faith"; that ye being rooted and grounded in love, may be able to “comprehend with all 'saints, what is the breadth, and length, and depth, "and heighth; and know the love of Christ, wbichi passeth knowledge, ihat
ye might be filled with all the fulness of God. Now unto him, who is abled "s to do exceeding abundantly above all that we ask or think, according to the
that worketh in us-unto him be glory in the Church by Christ Jesus, Throughout all ages, world without end. Amen'.. « Our Father who art is * beayen," &c
Poetry, Anecdotes, fic. “ Now the God of peace;' that brought again from the dead'our Lord Jesus “ Christ, that great Shepherd of the sheep, through the blood of the ever"lasting covenant, make you perfect in every good work to do his will, work
ing in you that which is well pleasing in his sight, through Jesus Christ; to “ whom be glory for ever and ever. Amen."
“Grace' be with you all. Amen."
TO TfE EDITORS OF THE CHURCHMAN'S MAGAZINE.
to the purpose of confirming and establishing Calvinism; and endeavoured to comfort, the mourners and convince thein that
, the deceased was one of the elect; and to elivate this point to its greatest altitude and prove beyond a doubt that Catyanism is the true Christian Religion, and that Episcopalians in particular have no claim thereto, he affirmed that four fifths of all the Christians in tlie world did not believe Episcopacy to be a Divine Institution, that he wouldcindicate this if called upon so to do.” This same Clergyman recently declared, there neper had been an Episcopalian in the world until about two hundred years ago.", I hereby request that this matter may be set in its true, light. That you would publish in your Magazine what proportion of call the Christians in the world" are Episcopaliaộs, and whether there ever was any Christians in the world but Episcopalians before John Calvin the scismatic who lived in the 16th century.
"; B. N.; *** This Correspondent's request will be complied with in a subsequent number.
OULD we' with ink the ocean fill,
Was the whole earth of parchment made,
Nor could the scroll contain the whole,
OF THE CELEBRATED DR. PERNE. A
MONG the many brilliant flashes of wit attributed to this singular char:
acter, the following, perhaps, is one of his happiest strokes. The doct-, for happening to call a clergyman a fool, who was not totally undeserving the title; but who resented the indignity so highly, that he threatened to complain, to his diocesani, the bishop of Ely—66 Do,” says the doctor, " and he will cons. firm you."
ST. AUSTIN'says=" It is an uncomely thing for a Christian to have the. o sun beams find him in bed ; and if the sun could speak (saith he) it might
say, I have laboured more than thou yesterday, and yet I am risen, and ~ thou art'still at rest.
MARRIED by the Rev. Mr. Burhans, Mr. ABIJAH BRADLEY, to Miss RUTH NORTHROP.
Died, on the 15th instant, universally lamented, Rev. JEREMIAH LEAMING, D. b. aged 87 years. A communication respecting this truly Chris- : stian character, will be inserted in the next number of this Magazine. It was received too late for the presenta
"HE feast of Pentecost (so called, from being the fiftieth day after Easter, *).
was of great eminency anong the Jews; it was instituted in memory of the law being then delivered on Mount Sinai ; and it became of no less account aniong Christians, for the descent of the Holy Ghost, on that same day, on the A postles and Disciples. Some conclude, from St. Paul's earnest desire, to be at Jerusalem at this time, Acts xx. 16. that it was observed, in his days, as a Christian festival. We are certain, it was observed from the earliest ages after the Apostles.
Aniong the conjectures on the derivation of the name, Whit Sunday, one is, that, being the eighth Sunday after Easter, it used, in the French language, to be called, luit Sunday.
The proper Psalms, for the morning service, are Psalm 48th, and 68th.The 4sih Psalm, being a Hymn in honour of Jerusalem, is, in a mystical sense, an acknowledgment of God's glorious mercies to the Church of Christians under the gospel ; of which none was greater, than the immediate in spiration of the Apostles, by the Holy Ghost, and the addition, on that same day, by means of the same Spirit, of three thousand souls to the Church. The other Psalm, contains a prophetical description of the ascension of Christ, who went up on high, and led captivity captire, and received gifts for men.
The Psalms for the evening are, Psalm 104th, and 145th. The former, in as much as it is a meditation on the power of God, in making, and preserying, all the creatures of the world; so it celebratts the miraculous works of the Holy Ghost, which made the clouds his chariot, and walked on the wings of the wind. The latter, is a form of solemn thanksgiving, to God, wherein, we declare the power of the Third Person in the Trinity, and talk of his wors ship, his glory, his praise, and wonderous works.
The first lesson for the morning, Deut. xvi. to ver. 18. contains the law of the Jewish Pentecost or Feust of weeks, which was a type of ours ; for, as the Jews received, on this day, the law from Mount Sinai, the Christiaus, on this day, received the new evangelical law from heaven, by the administration of the Holy Ghost. The first lesson for the evening, Isaiah xi. is a prophecy of the conversion of the Gentiles to the kingdom of Christ, through the inspiration of the Apostles, by the Spirit of God. The completion of which prophecy, is recorded in both the second lessons, Acts x. 34. Acts xix. to ver, 21. but, especially, in the portion of scripture chosen for the Epistle, which contains a particular description of the descent of the Holy Ghost on the tles, according to the promise mentioned in the Gospel. The Gospel, Epistle and the Collect, for the day, are taken from the old Liturgies.
Of Trinity Sunday.
"НЕ because the Wednesday, Thursday, and Friday, were Ember days, and
, ' observed as fasts, and days of humiliation, and supplication, for a blessing on the work of ordination, which was usually on the next Sunday following such fasting, int imitation of the Apostolical practice; mentioned, Acts xiii. 3. The Monday and Tuesday were, however, observed in the same manner as those days in the Easter week, and for the same reasons.
The Collects, Epistles, and Gospels, for both these days, are antient.-The Epistles, are concerning the baptism of converts ; Whitsuntide, and Easter, being, as has been before said, the more solemn time for performing that ceremony ; they further concern the receiving of the Holy Ghost, by the hands of the Apostles; this being the season for confirmation, which was always done, by the imposition of hands. The Gospel for Monday, seems to have been chosen for the instruction of the new baptized. The Gospel for Tuesday, seems to be appointed, in consideration of this being one of the Ember, or ordination weeks.
The first lesson for Monday morning, is the history of the confusion of tongues at Babel ; whereby the Church reminds us, that, as the confusion of tongues spread idolatry, and made men lose the knowledge of the true God, so God provided, by the gift of tongues, under the Gospel dispensation, to repair the knowledge of himself, and lay the foundation of a new religion. In the first lesson for Monday evening, is recorded the resting of God's Spirit on the serenty elders of Israel, to enable them to ease Moses of part of his burthen ; which exactly prefigured the descent of the same lloly Spirit, at this time, upon the Apostles, and others, to the same end, that the care of all the Churehes might not lie upon one single person. Accordingly, the second lesson for this day, teaches, that these spiritual gifts are all given to proht withall, and must, therefore, be all made use of, to edification, as to their true, and proper end.
The first lesson for Tuesday morning contains the history of the inspiration of Saul, and his messengers by the Spirit of God; and that in the evening, Deut. xxx. is the prophecy of Moses, how God would, in after times, deal with the Jews upon their repentance. The morning's second lesson forbids us to quench the spirit of Godtlie second lessoni warns us, not to believe all teachers, who boast of the Spirit.
OF TRINITY SUNDAY. As do 5
Hymns, and Creeds, the antient Church' thought there was no need to set apart one particular day for that, which was done on each. This Sunday was therefore no otherwise distinguished than as an octave of Pentecost, till the heresies of Arius, and others, against the two persons of the Trinity, had excited the apprehensions of the Church ; and then, it was thought convenient, to make the Trinity, the more solemn subject of one particular day's meditation. The reason why this day was chosen, as most seasonable for this solemmity, was because, when our Lord had ascended into heaven and the Holy - Ghost descended upon the Church, there then ensued a better knowledge of the doctrine of the glorious Trinity, which before that time had not been so particularly disclosed.
This mystery was not clearly delivered to the Jews; who being surrounded by'idolatrous nations, might perhaps have mistaken it for a plurality of Gods; it was not, however, so hidden even in those times, but that a person, with a spiritual eye, might discern glimmerings of it dispersed through the Old Testament. The first chapter in the Bible seems to set forth three persons in the Godhead, which makes this a very proper lesson for the solemnity of this day. For besides what is said of the spirit of God which mored upon the waters, ver. 2. we find the Creator himself, consulting with others about the greatest work of the creation, the makinig of man, ver. 26. The reason of the choice