practical, and overwhelmingly five sections, and each of these affectionate. The entire ten- assigned as their sphere of labor dency of the exercises upon all to as many individuals; and was to excite a spirit of mission- her settled ministry still exhibits ary enterprise, and to arouse Re- more of the character of misformed Presbyterians to active sionaries upon their stations, than exertions in the cause; while of laborers exclusively devoted the character of the individuals to the cultivation of a particular ordained furnished to them a portion of the garden of God. guaranty that their part would Previously to their settlement in be faithfully and zealously dis- the charge of congregations, her charged. licentiates usually travel thousands of miles, and direct their attention to the more destitute portions of our country, never confining their labors exclusively to any, but conveying the gospel to all who are willing to hear it. Having now obtained a permanent footing, she evinces a dispo. sition to do more; to engage more formally in the missionary cause; and the overture for the establishment of a home mission referred to the next meeting of her synod, together with the spirit that is abroad among her people at large upon the subject, demon. strates that she is willing to apply her means, so soon as she has become possessed of them, to contribute in the accomplishment of the great and holy ob. ject which the intelligent and faithful missionary has in viewthe evangelizing of the world— being convinced that it is the "Spirit of his mouth," the word of God, that is to consume the wicked one; and being desirous that she may add her proportion of fuel to that fire which is now enkindled throughout Christendom to consume him that is to be destroyed by the brightness of the Redeemer's coming. These events, however, though of importance in themselves, are of much greater moment, as they mark (I had almost said) an era in the history of our department of the church of God; as they indicate the existence of a spirit of missionary enterprise, and of an ability to contribute something towards this specific object. I now employ the term missionary in its ordinary application, as designating an individual unconnected with any particular pastoral charge, going forth under the original broad commission, and receiving his support from the church of God to which he is responsible. Heretofore the Reformed Presbyterian Church has not had a missionary society under the control of her highest judicatory; not, however, because she did not approve of such institutions when conducted upon proper principles, but because, just struggling into existence, she was unable to make a specific application of her funds to this particular object. Notwithstanding, she is now, and has always been, herself a missionary society. At her original organization in this country, the whole union was subdivided into four or N. OBITUARY. We extract this from a London Periodical of extensive circulation. DIED, at Paisley on the 9th April, 1830, Mr. JAMES SYMINGTON, preacher of the gospel, after being licensed about 12 months, and giving promise of becoming one of the brightest ornaments of the church of Christ. His talents and acquirements were of a high order, his piety ardent, and his devotion to the work of the ministry unreserved and conspicuous. His loss has plunged such as had an opportunity of witnessing his many amiable qualities, and natural and gracious endowments, in the deepest sorrow. They are, however, not called to sorrow as those that have no hope; they have committed their brother to the dust, in the sure and certain hope of a blessed resurrection. Though his sun went down at noon, he shall shine as a star of the firmament forever and ever. In his translation from the church militant to the church triumphant, the prayer of his Redeemer has been answered: "Father, I will that those whom thou hast given me, be with me where I am, that they may behold the glory which I had with thee before the world was." The father of this young minister, a man of great probity and piety, died a few years ago; his brother, the Rev. Wm. Symington, is minister of the Reformed Presbyterian congregation at Stranraer, well known for his theological writings and his brother, the Rev. Andrew Symington, a man of rare and splendid gifts, is pastor of the reformed congregation at Paisley, and Professor of The. : ology of the Reformed Synod. Some time ago he. published a sermon entitled the "God of Paul's fathers," from the words "After the way which they call heresy, so worship I the God of my fathers." On the Socinian controversy, this is a master piece; we trust this passing notice will cause it to be circulated" throughout Europe and America. Should this meet the eye of the conductors of the Archives du Christianisme, who are the flower of France in piety, rank, and abilities, we hope they will translate this discourse into the French language. We take this oppor tunity of saying, that we are sorry that a body of Christians of such earnest views and distinguished piety as the Reformed Synod of Scotland, are so little known in England. This denomination of Christians are the only body that in all respects conform to the original constitution of the church of Scotland; they are the wreck of the Covenanters. There are several congregations of them in Scotland, Ireland, and America, but not one in England, except one in Liverpool recenly formed. We pray the Lord of the harvest, who has deprived them, in the death of the Mr. Jas. Symington, of an able minister, may send more laborers into his harvest. [World. The Rev. William Henry, appointed by the Reformed Presbyterian Synod of Ireland, a delegate to correspond with the sister judicatory in America, arrived in New York, 17th June, in the ship Atlantic from Belfast. THE NECESSITY OF DIVINE GRACE. "Let us have grace, whereby we may serve God acceptably, with reverence and godly fear." HEB. xii. 28. (Concluded from p. 101.) All the deeds and exercises of the unregenerate are sinful and liable to punishment. Terrible indeed is the condition of all graceless men. While they choose to continue in that state, they are under obligations to serve God, and yet the acts of devotion which they perform are sinful, and because they are sinful they merit punishment. While the soul is unsanctified every exertion is impure. "Can the fig-tree bear olive-berries? either a vine figs? So can no fountain both yield salt water and fresh." Every such act of religious worship involves falsehood: It is a profession of love where there is hatred, an expression of desires which do not exist. They only mock God who ask for the grace which they despise, and pray for the salvation which they reject. It is a constant treading under foot the blood of the everlasting covenant, and despite of. fered to the Spirit of grace. Such services therefore, instead of being acceptable to God, merit punishment. For if they escaped not who refused him that spake on earth, much more shall not we escape if we turn away from Him who speaketh from heaven. What is your reply? Do I hear any of you saying I cannot regenerate VOL. I. AUGUST, 1831. NO. 4. myself, and while unregenerate I can do nothing but what is sinful? You say truly. But what then is your resolution? That you will deliberately neglect the service of God, and withhold a profession of Christian obedience? And can you be in earnest in forming this resolution? If you are convinced that you can do nothing but sin, you must be also assured that you are under the wrath of God. And can you sit composedly? can you speak composedly? can you pursue your business? can you taste amusement? can you eat, and drink, and sleep, in quietness? No! you cannot do this and be in earnest. You must be deceiving yourself. Such a state of mind is impossible. The heart must be uncommonly hardened which could be composed in your condition. The heart of a man who professes a respect for religion, and thinks himself unregenerate, if it be calm and cheerful, must be more callous than the heart of an infidel. O ye stout-hearted, ye that are far from righteousness, what message shall I deliver to you from my God? A message of wrath? No! it is a message of mercy. "There is forgiveness with God that he may be feared." Are you penitent and broken hearted? The sacrifices of God are a broken spirit. He healeth the broken in heart. Do you lament your sinfulness? Blessed are they that mourn for they shall be comforted. O come, let us worship and bow down, let us kneel before the 16 Lord our Maker. For every part of acceptable worship is performed with reverence and godly fear. Many appear to be convinced of the necessity of divine grace, who nevertheless misunderstand both its nature and effect. In the apostolic age, an offer was made to purchase the gifts of the Holy Ghost with money, and ungodly men turned, "the grace of our God unto lasciviousness," manifesting that they neither felt its power nor understood its nature. In the text therefore, in order to prevent delusion, the apostle describes the character of that de. votion which proceeds from grace and is to God acceptable. It is accompanied with reverence and godly fear. All sanctified worship is per. formed with reverence.* The word rendered reverence is elsewhere translated shamefaced. ness. It signifies that modesty which avoids observation-lite. rally, a not looking upon. We comply literally with this characteristic of true devotion, in our external gesture when with closed eyes, we present our supplications to our heavenly Father. The ob. ject of that gesture is not merely preventing the distraction of mind which the sight of surrounding objects might produce, but chiefly expressing our reverence for God. He is more glorious than to be seen by mortal eye; we are too sinful to look upon him familiarly; and in his presence the creatures lose their importance; they are not worthy of a look. The same state of mind is expressed by other gestures also. While Ezra read the law, "the people bowed their heads and worshiped the Lord with their faces to the ground."* Daniel kneeled upon his knees when he prayed before his God. And Ezra cast himself down with his face to the earth when he prayed and confessed his sins before the Lord. Reverence is the emotion which we experience, when our esteem for a person is so great as to ren der us solemn and humble in his presence. Modesty is one of its peculiar qualities. Religious re. verence is produced by a spiritual perception of the divine excellency. That excellence, has such elevation over every other object of thought, that we cannot possibly contemplate its infinite supe. riority, without emotions of respect for God, of contempt for the perishing world, and of selfabasement. Decency of exterior deportment in divine worship, as it is an auxiliary to our devotion, is an ef fect of this state of mind. An awful respect for the object of worship, is the best preventative of that levity which disgusts the serious observer, and that inattention which so frequently prevents improvement. It is equally calculated to repress those high pretensions to superior attainments in spirituality, which characterize the frivolous enthusiast, and those boisterous passions and extravagant bodily exercises, which accompany the devotion of those who have little intellect, and little sentiment in their religion. Rcverence for the true God is a sen *Nch. viii. 6. Dan. vi. 10. Ez. x. 1. timent which communicates expansion to the mental faculties, which produces a serious deportment, and always commands a strict attention to the ordinances of God. Respectful behavior to. ward men usually conciliates their friendship. The deference which Jacob paid to his elder brother dis. armed the vengeance of Esau; and the humiliation of the sons of Israel before their brother Joseph secured his friendship. If the heart of man is capable of being thus touched by respectful attention; how much more shall our Heavenly Father show mercy to those who approach with reve. rence his gracious throne.* "If ye then, being evil, know how to give good gifts unto your children; how much more shall your Heavenly Father give the Holy Spirit to them that ask him!" Although this emotion is always modest, yet it sometimes fills the soul with an awful solemnity which approximates the terrible. "I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Then said I, Wo is me! for I am undone because I am a man of unclean lips for mine eyes have seen the King, the Lord of Hosts." And my text connects with reverence, godly fear. The word signifies circumspection, the effect of fear regulated by a sound understanding. It is translated godly fear. This distinguishes it from the painful emotions of the unbelieving sinner when appre. hending danger from Divine jus. tice. * Luke xi. 13. Isa. vi. 1. 5. Η ευλάβεια. The fear of God is an expression often used in scripture. It is often mistaken for the fear of punishment. This is a servile fear, unaccompanied with love, and which love will entirely banish. It is accompanied with an enmity of heart to God. Under its influence, men sometimes wish there were no God, no death, no judgment. It produces despair in some, and violent exercises and exclamations in others. "And Cain said unto the Lord, My punishment is greater than I can bear."* "Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed and his knees smote one against another." So much is the nature of religion and particularly of regeneration misunderstood, that many suppose this kind of fear essential in the history of their conversion. Indeed the evidence which in many pro. duces the greatest assurance, is no more than a recollection of alternate changes, from fear to joy, from terror to comfort; while perhaps their fears have been only the terrors of the wicked, and their joy has been founded upon a change in their bodily sensations, upon a dream, or upon a perverted passage of divine truth sacriligiously torn from its connection. Such converts however, when they worship God, do not understand either reverence or Godly fear; their boldness is without modesty, and their confidence founded more upon esteem of their own feelings than upon the promises of God. They are * Gen. iv. 13. Dan. v. 6. |