desultory attendance of others, prove how little grace and comfort they have derived from past proceedings, it is not for me, or for any fellow-mortal, to judge of individuals, and to say to a supposed offender, "You have done wickedly." However, if I cannot judge, there is One who can. If I cannot detect, and personally rebuke the irreverent communicant, your own awakened conscience may do it; and I conceive that my duty is discharged, if I rouse that sleeping monitor, and incline you diligently to follow its good suggestions. Let me then ask, "Are you sometimes, or even frequently, at the Lord's table, without perceiving any increase to your faith, without obtaining deeper views of your own imperfect nature, or more exalted perceptions of the holiness and love of God, and without participating more experimentally in the hopes and joys of true believers? If you are, suspect yourselves! Be assured, there is an accursed thing in the midst of you, like Achan in the camp of Israel: there is some secretlyfavoured sin still cherished in your hearts; and therefore, as in the case of Israel, whose progress towards Canaan was impeded by this single trespass of a covetous man, you cannot spiritually advance towards the joys of heaven, until even that one offence has been discovered and corrected. O! read and imitate the earnest humiliation of Joshua, whose love for God's glory, and whose zeal to detect God's enemies, and whose repentance and obedience have been recorded for your learning, and, being typical of your duty, so well deserve your attention. Israel could not stand before their enemies, "their hearts melting like water," until they had driven from among them the accursed thing: neither can you withstand temptation, until the traitor in the heart has been rooted out. But, like Israel, so soon as you have removed all that separates you from God's favour, you may confidently expect, through the intercession of your own Joshua, both help and blessing from above; and under his guidance you shall obtain a final triumph. But surely there are some present, concerning whose conduct I may with joy inquire, "What have you done?" I am persuaded that, making full allowance for the inseparable frailty of human nature, many are here to whom it may be said, "Well done, good and faithful servants. You offered sacrifice, and your service has been accepted; for the sacrifice of the contrite heart God never will despise." You cannot indeed, until the race is over and the battle won, enter fully into the joys of your Lord; yet you may participate in that peace of soul which was his dying legacy when he declared, " Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid" (John xiv. 27). Having willingly and gratefully offered your reasonable (i. e., rational) service, you can testify that "the cup of blessing which we bless is the communion of the blood of Christ," and that "the bread which we break is the communion of the body of Christ" (1 Cor. x. 16); in other words, that the holy ordinance to which you have attended is "an outward and visible sign of an inward and spiritual grace," and a pledge to assure you that Christ has fulfilled his promise. Yours was not the forced and hurried form of devotion, of which the text reminds us. And, though neither your contrition nor gratitude nor love nor charity has been as extended as it should have been (for who can sorrow for sin, or adore its justifier, as deeply as he ought?), still your religious feelings are improving, because your service though feeble was sincere, because your faith though imperfect was well-directed, being fixed on him of whom prophets and apostles have borne witness. In faith you remembered (in the appointed way) that Jesus Christ, of the seed of David, was raised from the dead" (2 Tim. ii. 8); and your service has been rewarded by an increase of faith, and a comfortable supply of peace with God. My beloved friends, continue stedfast, I beseech you, in this faith, and in the observance of this and all other Christian duties; and, when the wicked, as it were, shall sit in judgment on your deeds, wondering at your humble walk, and perhaps displeased with your proceedings, when they shall ask, "What have you done?" unmoved by their threats, uninfluenced by their fashions, and happy in the prospect of a blessed immortality, you may calmly answer, "Our kingdom is not of this world, and therefore it shall continue." This prospect of a better land cheered the Israelites in the desert, and uplifts the Christian in his pilgrimage through life. This promised crown, that fadeth not away, is the only diadem worth having; for, when this earth and the fashion of it shall have passed away, the glories of the Christian throne shall remain, and, like the King of kings, shall be for ever. May this crown of glory be granted to each one of us, for the sake of him who became obedient unto death, that we might triumph over it! Grant this, Father, for Jesus Christ's sake, our only Mediator and Redeemer. THE EXALTATION OF REDEEMED MEN by whom are all things, in bringing many sons ABOVE THE ANGELS*. COULD I allow myself in an unauthorized conjecture, I might fancy that the blessed spirits now employed by Providence in ruling the earth, will, in reward of their services, be advanced to some yet more exalted happiness, and make way for saints to take their places, and discharge their august duties. But I am not at liberty to indulge the idea, for St. Paul says to the Corinthians, "What! know ye not that we shall judge angels?" The word judge, in that place, agreeably to its sense in many other parts of scripture, signifies to possess and administer rule and authority, and the apostle is there speaking of the exercise of magisterial and judicial power. He, therefore, teaches us (O amazing truth!) that man, fallen man, will, in the new dispensation, be raised above, and exercise authority over, beings of angelic nature. This privilege applies, of course, not to the nations generally, but only to the redeemed, who will then be in their resurrection state. unto glory, to make the Captain of their salvation This participation of a common nature between Christ and his people, is often referred to as a ground of their wonderful exaltation, and it is a ground which cannot apply to angels. Hence, To moderate our surprise at this wonderful doc- for instance, arises the fact of deeper and mere trine it must be remarked, that the grounds laid intimate sympathy in suffering; and to the sy in scripture for the future exaltation of man above pathy between them in this respect strong allusion beings of angelic nature, are laid not in the per- is made. "In that he himself hath suffered, being sonal worthiness of Christians, but in the incom- tempted, he is able to succour them that are parable merit and dignity of their Lord, and in tempted." "For we have not an high priest the fact of his raising human nature itself, by his which cannot be touched with the feelings of our participation of it, to that glorious elevation. Thus infirmities; but was in all points tempted like as St. Paul remarks the superiority we are now con- we are, yet without sin" (Heb. iv. 15). Again, sidering: "For unto the angels hath he not put our Lord speaks of the mutual interest with in subjection the world to come, whereof we speak. regard to temptation between himself and his But one in a certain place testified, saying, What apostles, as a reason for that greater glory which is man, that thou art mindful of him? or the son awaits them. "Ye are they which have conof man, that thou visetest him? Thou madest tinued with me in my temptations. And I ap him a little lower than the angels; thou point unto you a kingdom, as my father bath crownedst him with glory and honour, and didst appointed unto me; that ye may eat and drink set him over the works of thy hands: thou hast at my table in my kingdom, and sit on thrones, put all things in subjection under his feet. For judging the twelve tribes of Israel" (Luke xx. in that he put all in subjection under him, he left 28-30). "And Jesus said unto them, Verily l nothing that is not put under him" (Heb. íi. 5-8). say unto you, that ye which have followed me, From this we clearly learn the present inferiority in the regeneration when the Son of man shall si of man, that he is a little lower," or, as some on the throne of his glory, ye also shall sit upet interpret it, "for a little while lower than the twelve thrones, judging the twelve tribes of Israel angels;" but that yet he is to have all things And every one that hath forsaken houses, or under him. The apostle says this in reference to brethren, or sisters, or father, or mother, or wife, the world to come, which is not to be subject unto or children, or lands, for my name's sake, angels, but unto man. And to mark this more shall receive an hundred fold, and shall inherit distinctly, he goes on to say that man has not yet everlasting life" (Matt. xix. 28, 29). St. arrived at that superiority, for he adds, "But Paul says, "If we suffer, we shall also reign now we see not yet all things put under him with him" (2 Tim. ii. 12). Again, his intimate but we see Jesus, who was made a little lower union with mankind, and the ineffable glory thence than the angels for the suffering of death, crowned resulting to our race, is represented by the spiritual with glory and honour" (ver. 9). If it be thought marriage and unity betwixt Christ and his church, that this present coronation of Jesus (if, indeed," Husbands, love your wives, even as Christ also it be a present, not a future, coronation the apostle is speaking of) satisfies the promise of man's superiority, I would observe that the context seems to teach the contrary, inasmuch as St. Paul proceeds to extend to believers or the church a participation in the glory of their head, "for," saith he, "it became him for whom are all things, and * From "The Angels; an Investigation of what is taught in Scripture concerning them." By the rev. D. Nihill, M.A., rector of Fitz, Salop. Edinburgh: Whyte and Co. 1852. We think Mr. Nihill's essay curious and instructive, though there are points in which we cannot agree with him.-ED. loved the church, and gave himself for it, that be might sanctify and cleanse it with the washing of water by the Word, that he might present it to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church; for we are members of his body, of his flesh, and of his bones, For this cause shall a man leave his father and his mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery but I speak concerning Christ and the church" (Ephes. v. 25-32). It is clear that in this and many other passages where the dignity accruing to the church is spoken of, it is not as if * angels formed part of that church; they are often distinguished from it, and they are made inferior to it; the church in such passages being alluded to, not in its militant, but in its triumphant state. "And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him" (Ephes. iii. 9-12). Again, speaking to the Colossians, the apostle sets forth in magnificent terms the glory of Christ; and, having done so, immediately points out the union betwixt him as the head, and the church as his body: "Who is the image of the invisible God, the first-born of every creature: for by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by him all things consist. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence. For it pleased the Father that in him should all fulness dwell; and, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven" (Col. i. 15-20). The difference between angels and the redeemed, as regards fellowship with Christ, may thus be marked: Jesus suffered, and his people suffer; but angels do not suffer. Jesus took the nature of man, and not the nature of angels, and became "bone of our bone, and flesh of our flesh." He is the bridegroom, and the church is his spouse, implying an intimacy of union with redeemed men incomparably more tender than any of which angels can boast. He is the head, and the church is his body; and this again implies the most intimate conjunction with men as distinguished from angels. Hence the superiority of his people in the coming dispensation, for the spouse takes rank with her husband, the body participates with its head. We are taught that God hath highly exalted him, and given him a name above every name." In that exaltation, therefore, his people partake. "Beloved," says St. John, " now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is" (1 John iii. 2). Is he raised above all principality and power? "Ye are complete in him," says St. Paul to the Colossians; and, after further enlarging on the privileges of Christians, as derived from Christ their head, he says, "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those which he hath not seen, vainly puffed up by his fleshly mind, and not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God" (Col. ii. 18, 19). And still more magnificently in the epistle to the Ephesians, he speaks of the spiritual blessings wherewith God the Father has blessed us in heavenly places with Christ: "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: that we should be to the praise of his glory, who first trusted in Christ" (Eph. i. 5-12). He then speaks of the Holy Spirit; now given as the earnest or guarantee of our inheritance, until the redemption of the purchased possession. And after alluding to this glorious prospect, he appears to feel how difficult it must be to open the mind freely to the conception of its grandeur. He therefore prays, "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation, in the knowledge of him: the eyes of your understanding being enlightened; that ye inay know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward, who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him who filleth all in all" (Eph. i. 17-23). Such are the prospects of God's heirs, and in this happy prospect there is to be an association of holy angels and holy men; though the latter are to enjoy the pre-eminence. Of this conjunction the apostle speaks in two very remarkable passages already quoted: "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth" (Eph. i. 10); and in Col. i. 20 he says: "And having made peace through the blood of his cross by him to reconcile all things unto himself, by him I say, whether they be things in earth or things in heaven." By this word "reconcile" I understand him to signify the same as "gather together in one," unless, indeed, a hint may thereby be given that the efficacy of his blood, as putting away all manner of sin and defilement, extends to holy angels. We read that the heavens are not clean in God's sight, and his angels he chargeth with folly. And in the epistle to the Hebrews, St. Paul says: "It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these" (ix. 23). In either view we arrive at the same conclusion regarding the union and recapitulation of angels and redeemed men, under Christ their common head. O happy consummation! for this the prophets, under various forms and images, have taught the church to wait in longing expectation; they themselves searching what and what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. This is the kingdom spoken of by them, preached by Christ, and to which the aspirations of St. Paul continually tended. "And the kingdom and dominion, and the greatness of the kingdom, under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom; and all dominions shall serve and obey him" (Dan. vii. 27). Heavenly Father, thy kingdom come, thy will be done in earth, as it is in heaven. Lord Jesus, thou hast said, Surely I come quickly. Amen. Even so, come Lord Jesus! 1 The Cabinet. ON THE SABBATH OBSERVANCE.-It is stated of the late excellent bishop Shirley, that throughout his life he set a high value on the privileges of that holy day, as a season of rest and spiritual refreshment He would mildly check in his own family, in after years, the introduction of worldly conversation, saying, "Let us try to forget these worldly cares for one day, at least. Have we not higher and holier themes to meditate on?" At all times his conversation easily and simply took a spiritual turn. At all times the transition to religious discourse, thanksgiving, or prayer, was perfectly natural." His conversation was the overflowing of a heart filled with love towards God and man. Poetry. HYMNS FOR THE SUNDAYS IN THE YEAR. BY JOSEPH FEARN. (SUGGESTED BY SOME PORTION OF THE SERVICE FOR THE DAY.) (For the Church of England Magazine.) SIXTEENTH SUNDAY AFTER TRINITY. 'Tis not by works this family are saved: O blessed family! composed of all Miscellaneous. FACTS ABOUT MILK.-Cream cannot rise through a great depth of milk. If milk is therefore desired to retain its cream for a time, it should be put into a deep narrow dish; and, if it be desired to free it most completely of cream, it should be poured into a broad. flat dish, not much exceeding one inch in depth. The evolution of cream is facilitated by a rise, and retarded by a depression, of temperature. In wet and cold weather the milk is less rich than in dry and warm: on that account more cheese is obtained in cold than in warm, though not in thundery, weather. The season has its effects: the milk in the spring is sup posed to be the best for calves, in summer it is best suited for cheese, and in autumn the butter keeping better than that of summer. Cows less frequently milked than others give rich milk, and, consequently, much better. The morning's milk is richer than the evening's The last drawn milk of each milking, at all times and seasons, is richer than the first drawn, which is the poorest. WORD FOR A WEDDING.-Do not run much from home. One's own hearth is of more worth than gold. Many a marriage begins like a rosy morning, and then falls away like a snow-wreath. And why, my friends? Because the married pair neglect to be as well-pleasing to each other after marriage as before. Endeavour always to please one another; but at the same time keep God in your thoughts. Lavish not all your love on to-day; for remember that marriage has its to-morrow likewise, and its day after tomorrow too. Consider what the word wife expresses The married woman is the husband's domestic faith: in her hand he must be able to entrust to her the key of his heart, as well as the key of his eating-room. "Of whom the whole family in heaven and earth is named." His honour and his home are under her keeping, his EPHES. iii. 14 (the epistle). THERE is a blessed family in heaven, With souls redeemed, and all their sins forgiven; God is their Father, Jesus is their Friend; Destined to dwell with Christ, and sing his praise. well-being in her hand. Think of this. And you. sons, be faithful husbands, and good fathers of fami lies. Act so that your wives shall esteem and love you. London: Published for the Proprietors, by JOHN HUGHES, 12, Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellera in Town and Country PRINTED BY ROGERSON AND TUXFORD, AMONG the mineral productions of the earth coal When the position of the beds has been dis is perhaps that which most enriches a country. covered, the first process is to sink a shaft perTo the provision of this substance it is that Eng-pendicularly, which may intersect the various land owes so much of her commercial prosperity. strata. This, or at least its upper portion to the solid And a question likely in the course of time to rock, is for security bricked, or walled. And as force itself upon the public mind is the period soon as the first workable seam of coal is reached, which the British coal-fields may be expected to a broad straight passage termed a "bord" or last. The consumption seems annually increasing, "gate" is driven from the shaft upon the seam in and is likely to proceed in an advancing ratio. opposite directions. The breadth of this passage The following account of the mode of obtaining is about 12 or 14 feet; and it is formed the whole coal from the mine will not, it is believed, be un-height of the seam, so as to expose the stratum No. 966. VOL. XXXII. |