abets Mr. Prynne in the adoption of the Romish Confessional, with its disgusting practices; and foremost in the other, is Canon Stowel, of Manchester, who snubs his lordship, and gives him to understand that he is a wolf in sheep's clothing; or if you please in lawn sleeves. Meanwhile we behold a larger number of truly evangelical preachers, and a larger amount of piety, activity and zeal in the Church of England than has existed since its first establishment. A piety and zeal that seems to have been first awakened by Dissenters, and must now in its turn keep Dissenters awake, if they mean to maintain their standing and influence in this country. As little can we look with a feeling of unmixed complacency upon the state of religion among Dissenters, as in the Church of England. Our principles we believe are unspeakably better, and our faith a purer and more scriptural faith; but our practice, we regret to say, lags far behind. We protest against the Church of England, as the Church of England does against the Church of Rome, and yet in some things-and recently more especially in our style of ecclesiastical architecture, and manner of conducting divine worship, we seem willing to try how nearly we may conform to it. Among the Baptists, the practice of mixed communion is fast throwing down the barriers which Christ has raised between his professed disciples and the world, and weakening, as we believe, the force of our testimony to the truth. Meanwhile, that power does not attend the ministration of divine truth, which was wont to attend it, and but scanty supplies of the Holy Spirit are enjoyed. No doubt we have much to be thankful for, but we have also much cause for serious inquiry, self-examination, humiliation and prayer. If we look at the non-professing portion of the world, we see much, very much to excite our concern. Irreligion, and contempt of the Word of God, and of the means of grace, prevail to an awful extent; and a new and subtle form of infidelity is, we fear, spreading both among the working and more educated classes. Attempts are being made on all hands to undermine the authority of the Holy Scriptures, and instead of the law and the testimony, to substitute another rule of faith. Whether the new standard that is set up be what is called "spiritual insight," or the Pope of Rome, the effect is the same--the authority of God's Word is set aside, and human systems take the place of Divine Truth. "It is time for thee, Lord, to work, for they have made void thy laws." To check these evils, and to rescue this nation from the vortex of scepticism, we require not so much erudite and able treatises, or popular and taking lectures, as we do an improved edition, among all denominations, of personal Christianity. What, then, is our duty under present circumstances? Is it to speculate merely? No; but to give ourselves to prayer and to the more faithful and diligent performance of our duty. Are you curious, dear reader, respecting others? Are you anxious about the future? Would you like to know what this man shall do, and what turn events will ultimately take? Still those anxious thoughts, check that vain curiosity:-"What is that to thee?" says Christ, "follow thou me." "Abide in me, and I in you: as the branch cannot bear fruit of itself except it abide in the vine, no more can ye, except ye abide in me." "Prove all things: hold fast that which is good." "Buy the truth, and sell it not." "Be thou faithful unto death, and I will give thee a crown of life." Such are the reflections which occur to the Editors of the Primitive Church Magazine at the close of the year, 1852, and such is the counsel they would affectionately give their readers. London, November 22, 1852. PERHAPS there are but few things upon which mankind is so generally mistaken, as upon the subject of personal religion; and yet there is nothing under the sun of so much importance, or that really demands the serious attention of every human being; because if there is any truth in revelation-and who doubts it?-then real religion is the "one thing needful." By this we do not mean proxy godliness, where "godfathers and godmothers promise" that which they never can perform. Nor do we refer to priestly efficacy, as though divine grace were communicated to sinful men, only through the medium of one class of the community. Nor have we a reference to any particular form of ecclesiastical worship, as Presbyterianism, or Episcopalianism, or Congregationalism, saying, "Lo, Christ is here, or Christ is there;" for it is wholly disassociated from all creeds of men, though it may be found in any one of them, or even in the majority. It is not dependent on either their fasts or festivals, which are mostly the ceremonies of national establishments. It has its own seasons of fasting and humiliation before God; it has its delightful times of rejoicing" with joy unspeakable, and full of glory" but these are its helps rather than the thing itself; they are the fruits and not the roots of piety. VOL. IX.-NO. XCVII. an This holy grace is not hereditary; it never runs in the blood. Isaac begat Esau, but Esau gave no signs of love to God. David also was the father of Absalom, and he proved himself to be " alien from the common wealth of Israel;" so that parents cannot confer grace, although they always engender sinful nature. Religious privileges do not secure it, or else Philemon's genuine piety would have ensured Onesimus a large share of vital religion. The same may be said of Elisha and Gehazi, the latter of whom lived with the prophet, attended him in all his benevolent actions, saw the wonderful miracles he performed, and heard from his lips the law of the Lord; but none of these things moved him from the idolatry of his heart. Even official appointments in the church cannot impart grace. Ophni and Phineas were both priests of the altar, but while they offered the blood of expiation before the mercy-seat, they never experienced its salutary blessings in the pardon of their own sins; for even while they wore the holy vestments of the sanctuary, they were slaves to lust, and died under the frown of that God, "who is of purer eyes than to behold iniquity." It behoves us then to enquire, wherein it consists, and this we shall find clearly revealed in the experience of Paul, the A their infirmities, and to their souls in dying for their sins. In his history we may read a lesson without an error, and see a copy without a blot. This principle is new in its effects as well as in its nature. We can generally servant of Christ, who in writing to the Galatians, makes this pertinent remark, viz.,-"The life that I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me:" Gal. ii. 18; which shews clearly, I. That personal religion is the deve-appreciate the value of any thing better lopment of a new principle in the soul. by what we see of its benefits than we It is a new principle in its nature and can judge of it by a mere theoretical effects. It is new in its nature, and description. Take for example, the man cannot be judged of by what is seen in who says, "The life which I now live the visible church, either in its members, in the flesh, I live by the faith of the ministers, or subordinate office bearers. Son of God." This stands in direct These may, or may not possess this rich opposition to the principles of men in a boon, and can only be known by their state of nature. They are of the "earth, fruits, as described by the inspired earthy." Their evil passions are manipenman, in the words, "The grace of fest as soon as they begin to think o God which bringeth salvation teacheth act; and in many instances have been us, that denying ungodliness and worldly carried beyond human boundaries into lusts, we should live soberly, righteously, the very malevolence of demons, as and godly, in this present evil world." exhibited by such characters as Alexander, bloody queen Mary, Burke, and others. How different true religion made even Paul from his former self when he was the proud, boasting, and persecuting Pharisee! Though “circum cised the eighth day, and of the stock of Israel," yet he says, "What things were gain to me, those I counted loss for Christ; yea, doubtless, and I count al things but loss for the excellency of the knowledge of Christ Jesus my Lord!' Here his self-righteousness is laid lov in the dust, and his soul truly abased before God. Here Christ is made the first and last in his affections. On him he casts his anchor of hope, and on thi rock his faith rests for time and eternity Earth in his estimation has become wilderness, and heaven a desired home The change was instantaneous, as h tells you his own graphic tale, Act xxvi. 12: "As I went to Damascus, a mid-day, O king, I saw in the way light from heaven above the brightnes of the sun," &c. But the effect is no always produced so suddenly as in th apostle's case. Lydia's heart was draw gradually by the love of God, and Tim othy's mind was brought under th Spirit's operation at an early period i the study of the Scriptures, but the re sults were the same in either case; fo while Adam begat a son in his ow likeness, and after his own sinful natur God renews all his children in the like ness and after the Spirit of his onl begotten Son. Let the Christian, ther 66 But you can judge of its real character as it is expounded in the Word of God, and exhibited in the life of Christ. The Word of God describes it as being wholly under the influence of divine love; as in 1 John iv. 15: "God is love; and he that dwelleth in love dwelleth in God, and God in him." Again, it is represented under the character of a new creation, as, If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new." Hence those who are in possession of this heavenly treasure are enjoined to "love not the world,"-to set their affections on things above, and not on things below; for it is generally found in connection with a deadness to the world; a living to God; or as Paul expresses his own state of mind in the context:" I am crucified with Christ; nevertheless I live, yet not I, but Christ liveth in me." Matt. v. 3-11, pourtrays in lively characters, genuine piety, and its beatitudes. But it is to Christ we must look for a perfect pattern of personal piety, both in his life and death. It is manifest in his love to his Father God, to do whose will was his meat and his drink, whether it | were to live the life of a poor man upon the earth, or to die as a condemned malefactor on the cross. He displayed this heavenly principle in a life of prayer, a life of purity, and a life of benevolence. "He went about doing good" to the bodies of men in taking fore "examine himself" daily, whether he be in the faith or not, for religion is a singular thing, wherever it is seen in its primitive simplicity. "They are men wondered at," says Zechariah. But we must not reject anything on account of its singularity; for the Bible is a singular book, yet it is God's will to man; the sun is a singular luminary, but the world would be obscured in darkness without it; the steam engine is a singular horse, yet it is the best means of transit in the wide world; the electric telegraph is a singular letter carrier, but it carries intelligence from Calais to Dover and back in a minute and a half! Though personal religion has been very eccentric in every age to the eyes of the carnal and earthly, a thing upon which men "Gaze, and admire, and hate the change," yet it is the most valuable blessing which soul any 66 can possess, the pearl of great price," and which all who make any pretensions to religion should earnestly seek after for their own joy and peace in believing. II. The mainspring of all vital religion is a lively faith in the Son of God. th the apostle's case it was as life from the dead. He says, "the life that I now live," implying its opposition to his former career of dead works, rituals, ablutions, sacrifices and ceremonies, which he terraed a state of bondage, and warned the Galatians not to fall into by any means, but to "stand fast in the liberty wherewith Christ had made them free." The new life which he now lived was a given life: "You hath he quickened, who were dead,"-was a spiritual life, being a life of faith,a happy life, because he had "joy and peace in believing,"-was a useful life, he followed Christ in going about doing good. The design of God (says James) in producing this great work on the heart, is that "we might be a kind of first-fruits of his creatures." -was The Chrisian's life is one of faith on the right object. The Buddhists believe in Buddha, the Hindoos in Vishnu, the Papists in Christ, the Virgin, masses, relics, and purgatory; but the true disciple has faith alone in Jesus, "the Son of God," "the Saviour of sinners," "the hope of Israel," our "Immanuel, who is God with us." He believes that his blood alone has power to atone, to expiate sin, to produce peace in the soul. And this is the faith of appropriation, and not a mere assent to certain dogmas, sacraments and duties. Simon Magus believed in priestly efficacy, and brought down the righteous indignation of Peter on his head. But true faith appropriates all that Christ is and has to itself. It eyes the Saviour as the woman did who had an issue of blood,— it touches and is whole. It believes in his willingness to save to the uttermost, and ventures on him as Esther to the king, as Peter cried out when sinking, "Lord, save, or I perish!" It gives itself wholly to Christ as the purchase of his blood, remembering the words of the inspired penman, "Ye are not your own; ye are bought with a price; therefore glorify God in your bodies and spirits which are his." And such faith works by love to God the Author of all good, and to saints and sinners according to the teaching of our Lord Jesus and the Holy Spirit. This life is made manifest in a thousand different ways. A Christian has not a wish to be passed by as a man in a crowd. He has learnt of Jesus that important lesson, "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven." For life in the soul is odoriferous; it cannot be concealed in a box, but will escape at every pore, and leave a heavenly fragrance wherever it is carried. It may be compared to a meteor in the skies; clouds may overshadow it for a season, but it will burst forth again with redoubled splendour. It is expansive in its very nature, and can be bound to no prescribed limit, as the theatre of its operations. Personal piety will shew its reality in the family circle, or on the Exchange, behind the counter, as well in the cottages of the poor. You will find it in the sick chamber, or employed in sending the gospel to the heathen abroad, or in disseminating this healing balm to the heathen at home. Moreover, it is undying in it very nature; for while temples, titles, thrones and dominions are all crumbling to the dust, this shall outlive old time itself, "For love never faileth." The believer sleeps, it is true, but only to awake to glory, immortality, and eternal life; for his interest in Christ is stronger than the mountains, deeper than the ocean, and higher than the heavens! And personal godliness is evidently made manifest by a steady perseverance in the ways of grace and truth. "Ye are they (said Christ) who have continued with me in my temptations;" while John, writing of others, affirms that "they went out from us, because they were not all of us." The life of Christ in the soul is compared to the sun in the heavens by the wise man who says, "The path of the just is as the shining light, which shineth more and more unto the perfect day." It will be well for all professing Christians to ask themselves seriously, what they know of this vital godliness, or personal religion? Dr. Gordon, of Hull, on his death-bed, declared, that his principal hindrance in the ways of God, was the inconsistencies of professing Christians!" 66 III. That the man who possesses this heavenly principle, ascribes all to the grace of God. "Who loved me, and gave himself for me." He ascribes it to the grace of God as displayed in the love of Christ. Oh! what a theme is here! a subject for cherub's fire and angels song.-It is rich, full, and free. Oh! love divine, how sweet thou art, For in the same proportion as we can I know that it "longs to depart and to be with Christ, which is far better." He ascribes his happy state to the death of Christ. "Who gave himself for me!" soul and body in union with his divine nature. He gave himself into the hands of divine justice to die the death, even the death of the cross, as a ransom for many; for his chosen sheep, but particularly for me, says Paul! Ah! for me, "the chief of sinners, and the least of all saints;" to save me from hell, and crown me in heaven! Was ever love like this? Here is the holy fire by the flame of which it was kindled in the apostle's heart, so that he could say, "We love him, because he first loved us!" Personal religion will never be lively and consistent, until I can realize a full assurance that "Jesus died for me;" and this is experienced more or less by every true "follower of the Lamb," who exclaims in an ecstacy of joy, "My beloved is mine, and I am his!" We may therefore say to the despisers of religion, This is worth having, this is worth seeking. To the doubting professor we put the question, Are you not longing to enjoy this full assurance of faith? Cast away your fears,-come to Jesus wholly,-rest in his love continually, and you also will be able to exclaim, "The life that I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." Windsor. S. LILLYCROP. NONE BUT JESUS. that Christ loved the church and gave « Sirs, we would see Jesus:" John xii. 21. himself for it, but when I have the witness of the Spirit that he hath loved me with an everlasting love; then the world is eclipsed; Dagon fallen; the creature sunk; Christ is all and in all, the sovereign of the heart, "the chief among ten thousand, and the altogether lovely." How unmerited this love! how full! how free! how infinite! how unchanging! how glorious! And vital godliness is the effect of this love, bestowed without money or merit to blasphemers, injurious," aliens ! And therefore, wherever it is shed abroad in the heart by the Holy Ghost, it produces such intense love to that gracious Redeemer, THIS affectionate request was presented to Philip by "certain Greeks," who were come up to Jerusalem to worship at the feast. We are not fully sure by what kind of motives they were influenced, or whether their desires were gratified or not. We would hope that their hearts were sincere, and that their wishes were realized. However, they had heard of Jesus, and, for some reason, wished to see him. Now there is still a possibility of seeing Jesus, and we should all be concerned for a sight of him. It is true we cannot see him with our bodily eyes; but we may see him |