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0 Lord, thou blessed Trinity, three persons andone God, tave mercy upon me, I commend myself into thy hands, a» io a faithful Creator.
Lord receive thine own creature, not made by any strange God, but by thee, the only living and true God. Then Psal. cxxxviii. 8. and Ephes. iv. 24. I commend myself* into thy hands, as to a gracious redeemer, for thou hast redeemed me, &c. O Lord, I am the price of thy blood, of thy most precious blood, O suffer slot so great, Jo invaluable a price to perish.—O Lord thou earnest down from heaven, to redeem that which was loft; suffer not that to be lost, which thou hast redeemed.—I commend myself into thy hands, as to my mod blessed comforter.— O Lord, I am weary and heavy laden, and I come to thee, to be refreshed by thee. Behold, O Lord, I have been the temple os thy holy Spirit; 1 have, 1 confess, strangely pollutedit; yet destroy me not, but dedicate me anew, and sanctify me to thyself yet once again. Then Dan. ix. 19. O spare, Lord, if not me, yet thine own name in me, and do not so remember my sin, O Lord, do not, as that in remembering it, thou forget thine own name. I have desired to fear thy name, (Neh. Lit.) to love and to honour thy name. And I now desire to depart this life in the invocation and confession of thy name. Lord, I confess it, and call upon it. O come, Lord Jesu. Amen.
0 Lord I havejtnned,
i. But I have not denied thee; 0 never let the enemy pre* vail with me, to deny thee. 2. But I believe; O Lord, increase my faith, and let me never be confounded. 3. But I hope; and what is my hope, but in thee alone? Receive me, O Lord, according to thy word, and let me not be disappointed of my hope. 4. But I have prepared and directed my heart to seek thee; and though (I am) not (purified) according to the purification of the sanctuary,, yet, O Lord Jesu, quench not the smoaking flax, nor break the bruised reed. 5. But I bear thy correction patiently, and I hold my tongue, because thou, Lord, hast done it. 6. But I forgive those that have trespassed against me, and thou hast promised forgiveness to him that forgives them. 7. But I cast myself upon thee, (O) withdraw not thyself (from me) and in no wise cast me out when I come unto thee. 8. But I desire to depart, confessing unto thee, and calling on thy name.
Wherefore, not for my own sake, O Lord, nor for any thing that belongs to tne, but for thine own fake, for thy name's fake, for the glory of thy (great) name, and for thy truth's (fake) for thy many, great, (and) wonderful mercies, (fake) for the fake of Christ the Mediator, and of the Holy Ghost the Comforter, receive me that am returning to myself, and returning unto Thee. Amen..
And therefore, O Lord, my God,
Christ the Advocate.
Christ's Love. *
Let it be acceptable unto thee, O Lord, for the fame Christ's fake. Amen.
CO Lord, I have sinned, *.> 11 do not cover my fin,
pq "\ excuse (it)
11 willingly confess (it) M reflect on it in the bitterness of my foul. I abhor myself for the fins 1 have committed against thee, (O) give me grace, that I may judge and take vengeance on myself, that I may not depart this most miserable life without forgiveness.
O Lord, I have not only sinned, but provoked thee grievously; yet remember, &c. as in Psalm lxxviii. 40. and the
mercy mercy of Yny (blessed) Saviour can avail more towards the salvation of me a sinner, than my iniquity can do to my destruction. Amen.
St. Aug. T. 3. in S. Johan. O Lord Jesus in thee there
was (found) no cause os death, and yet didst thou suffer death
for Me. I have deserved death: give me grace (O Lord)
that I may not fear to die, and that I maybe preparedfor
O Lord Jesus for those bitter pains which thou didst endure on the cross for me a most miserable creature, and especially at that hour when thy most precious foul went forth from thy blessed body, I beseech thee have mercy on my soul when ihe takes her flight, and bring her into life eternal. Amen.
Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners, which truly repent and believe in him, of his great mercy forgive thee Thine offences. And by his authority committed to me, I absolve thee from all thy fins, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.
See archbilhop Laud's Daily office, from p. 183 to p. B06 inclusive. ../„..•
(To it concluded in ourriext.J
ftebteto of ileto $ufcltcattona.
A Portraiture of Quakerism, taken from a View of the Moral Education, Discipline, Peculiar Customs, Relious Principles, Political and Civil Economy, andCha. racter, of the Society of Friends. By Thomas ClarkSon, M. A. Author of several Essays on the Subjetl of the Slave Trade. 3 volumes 8vo. Second Edition.
THE Quakers have found a very zealous advocate in Mr. Clarkson, and they have expressed their fense of the favour, by purchasing the whole of his first edition. After this the public ought to have been accommodated at a reasonable rate; but the Friends know the value of money, and how to fell their commodities to the best advantage, as well as any set of people in the world, and Mr. Clarkson in his intercourse with them, has not failed to profit by this example of commercial prudence. For these three thin volumes, loosely printed, the charge is tweniy-seven shillings, though the whole might have been comprised in two small volumes, and profitably sold for half the sum.
The work itself, though called "a Portraiture," is in fact an Apology for Quakerism. It is true we have many curious particulars respecting the internal œconomy of this singular people, but every part is drawn with a studied care to represent the Quakers, or Friends, as the best modelled society upon earth, and as being guided by the purest principles.
Quakerism is in express terms denominated "a pure system, which, if followed closely, will lead to purity and perfection;"—this is not only to maintain that Christianity and Quakerism are one and the fame thing, but that the latter is the perfection of the-former. Every deviation from Quakerism, tither in opinion or practice, must be, according to Mr.
Clarkson, a departure from purity, and tbe direct confc. quence of this assumption is, that perfection and infallibility are seated in the Quaker-church, as the Papists pretend with regard to the Church of Rome. Of this, however, more hereafter. Our present attention will be occupied byacohsideration of the biographical eulogy on the founder of Quakerism given in the introduction.
George Fox, the Father of this sect, is represented as having been a man apostolical in his zeal, holy in his life, and wonderfully gifted for the extraordinary work in which he was engaged. Mr. Clarkson goes still farther thaji this, and sets up a defence of Fox's impudent pretensions to a divine commission. This we could hardly have expected even from a preacher of the sect, with all his nonsensical claims to immediate inspiration; but when we read such an apology in the performance of a man of liberal education, we can Only exclaim " poor human nature."
Mr. Clarkson calls Quakerism the centre of purity and perfection, "but from the specimen we are about to give of his wonderful credulity, it will be found that it is not the purity and perfection of intellect.
Fox pretended to be a prophet sent by the divine command to "restore Christianity to its pure and primitive state;" this bold pretension is stated by Mr. Clarkson, and he offers an apology for it in the following manner,
"Whatever were the doctrines, whether civil, or moral, or religious, which George Fox promulgated, he believed that he had a Divine Commission for teaching them; and that he was to be the Restorer of Christianity; that is, that he was to bring people from Jewish ceremonies and Pagan Fables, with which it had been intermixed, and also from Worldly customs, to a religion which was to consist of spiritual feeling. I know not how the world will receive the idea that he conceived himself to have had a revelation for these purposes. But nothing is more usual than for pious people, who have succeeded in any ordinary work of goodness, to say that " they were providentially led to it;" and this expression is usually considered among Christians to he accurate. But I cannot always find the difference between a manbeing providentially led into a course of virtuous and successful actions, and his having had an internal revelation for it. * For if we admit that men may be providentially led upon such, occasions, they
* "Except in cases, where he may be supposed to be'acted upon by the providential instrumentality of others."
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