mingled in it, in either a lesser or a greater degree, we find that his request was refused. 2. Observe the answer which Abraham returned. "They have Moses and the prophets; let them hear them." By this allusion to Moses and the prophets, we are to understand the various writings of these holy men of God. That system of mercy and revelation which they were privileged to make known. These in the clearest manner point out the way by which to escape eternal misery, and enjoy the pure and unmingled felicity of the heavenly world. There were reasons the most ample and satisfactory why Abraham should refer to the writings of Moses and the prophets. As a revelation of God, these writings contain every truth, necessary to be known and to insure the happiness and salvation of those to whom they are addressed. They speak of the Divine character, of the extent of God's demands, of the purity of his law, and of the doctrine of a future state. Look then at the distinguished privileges of these men ; they had the law, they had the adoption and the covenants, they had the service of God, and the promise of God, and to them were constantly proclaimed the character and work of the Son of God. With the possession of these truths, the patriarchs and the prophets, their holy and distinguished monarchs, and a multitude of other pious and devoted saints, were enabled to escape the pollution of this sinful world, and to travel as strangers and pilgrims to a better and a more durable inheritance. And if these five brethren failed, if they did not secure final happiness, it arose not from any imperfection in the means provided, or for want of any further revelation, but from the unbelief and impenitency of the heart. Moreover, the writings of Moses and the prophets are sustained by the clearest proofs, and supported by the highest evidence, which give them the most decisive stamp of Divinity, and which nothing but the most obstinate perversion and depravity of the heart can question or deny. The writings of Moses and the prophets thus sustained, presented the most ample claim upon the attention of the Jews, and exhibited a class of proof, and a mass of evidence which they could not dispute, without almost a renunciation of what was peculiar and most dear unto them as a nation and a people, distinguished in the highest manner by the interposition of God's providence, and the impressive tokens of God's love. To these invaluable records then, Abraham referred this rich man in torments, and intimated, that attention to these by his five brethren upon earth, would secure all the ends, and answer all the purposes which he himself proposed to accomplish by a message from the invisible world. But you will observe, that the unhappy man was dissatisfied with this reply. And he said, "Nay, father, Abraham; but if one went unto them from the dead, they will repent." You perceive he does not deny the fact, which Abraham stated, but, whilst he admits the ample evidence which his brethren might acquire from these sacred records, he still intimates, that the communication he proposed would probably accomplish that which the other had failed to effect. Ignorant of human nature, he appears to imagine that the novelty of the appearance with which a supernatural visitor would be invested, might probably impress their minds, awaken attention, and accomplish that which revelation-from their depravity and insensibility-had failed to achieve. Multitudes look at revelation, hear its sublime and hallowed doctrines, listen to its pure and spiritual precepts, and yet say to themselves-Well, if we had heard the Saviour-if we had listened to his sermons-if we had seen his miracles, or could be indulged with testimony from one who had risen from the dead, we should instantly believe, we should doubt no longer, but immediately surrender our hearts to the Son of God. So thought the rich man, that if his brethren on earth could be favoured with this additional testimony, if a voice from the tomb could address them, or a spirit arrayed in the glory of heaven appear, they would immediately believe. 3. Observe the reply which Abraham made to him. "And he said, if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead." This is clear and expressive, and places beyond a doubt, the fact, that when human depravity rises so high as to persist in rejecting the testimony of revelation, the condition of that man is utterly hopeless. He will not believe though one rose from the dead. Nor is this mere assumption, but a truth which is associated with experience and every principle of reason. Let us illustrate it by a remark or two, in order to show that the revelation of the Gospel possesses such evidence, in itself, that if it fail in producing conviction in the mind, the appearance of a supernatural being would also fail in inducing a belief of the truth. This will appear, if we consider, that a supernatural appearance could give no additional testimony to revealed truth. It proclaims to us everything which Jehovah has designed we should know in the present world. It is the last, the best, and the most perfect revelation which he could bestow upon us; unfolding all that pertains to time, and placing before us the realities of eternity, in the most captivating and alluring form. Its doctrines, its evidences, its discoveries, and everything pertaining to it are complete, and vision and prophecy are now sealed up. The shadows are passed away, the clouds are dispersed, the true light shines upon us, and all things which man could hear, or which it was desirable and necessary for man to know, shine in the meridian of their glory; so that if one should rise from the dead, he would not proclaim any new truth. His doctrines, his precepts, his motives, his invitations, would all assume the same character as those of the revelation we possess. And if we reject the one, how is it likely we should believe the other, though it were proclaimed to us by one from the dead? Besides, if one rose from the dead, we should possess no more evidence of the truth of revelation, than has been already presented to us. We admit, that whilst the mysterious visitor would be present, we might probably be filled with amazement and terror, our doubts might for the time be silenced, and we might feel a degree of conviction; but when removed from our sight, what a multitude of doubts would rush upon the mind, corresponding in the main with those which unbelief or infidelity now suggests in reference to the Gospel. How difficult would it also be, to convince ourselves, that it was not a dream, a phantom, or a mere delusion of the imagination, which had been imposing upon our judgment and leading us astray. Then, if we ventured to announce it to the world, or to communicate it to others, what ridicule and scorn, what sneers and contempt, should we encounter? and these in their influence would impair the evidence in our own mind: the longer we lived, the more would it weaken, and cease to operate upon us; and at last we should find, that if it be difficult to believe Moses and the prophets, we should not even believe though one rose from the dead. We remark once more, that this supernatural interposition has been tried, and has failed to produce an effect. The Old Testament presents us instances. Look at Pharoah, what evidence was presented to him of the power and majesty of the Divine Being, yet his heart was hardened. The Jews too, who had witnessed so many miracles in Egypt, and at the Red Sea; who gazed upon the cloudy and fiery pillar, and heard the awful thunders of Sinai, yet the next moment danced with almost frantic madness before the golden calf. The Redeemer exhibited his wonderful power before the multitudes, and forced the devils to bear testimony to his character; even another Lazarus was raised from the tomb, in order that the Jews might see that Jesus was the Son of God; and what was the effect? why they believed not, though one rose from the dead. These instances are ample authority for affirming, that when an individual questions the truth of the holy Scriptures, that the interposition of a spiritual visitant would not remove the depravity of the heart. This parable shows us the infinite value of revealed truth. It is the last record of God's will. It presents us with everything we need. It is adapted to our circumstances and wants. We cannot too highly estimate it. It urges its claims upon our attention, with the most solemn and impressive warnings. O let us hear it; let us study it; let us receive it. The consequences of rejection will be serious. There is no other revelation from God, and if this fail, our sun will set in clouds and darkness. We shall go down to our grave without a solitary ray of hope, and shall be doomed to perish in blackness of darkness for ever. M. BESWICK. THE LORD'S SUPPER. THE celebration of this Divine ordinance is particularly incumbent upon believers; it is one of commemoration. "This do in remembrance of me." (1 Cor. xi. 24.) From the imperfection of the grace of love, and the treachery of the heart, those lively impressions of the grace and love of Christ which ought to be retained on our minds are often wanting, and, when they are made, prove Province of the Magistrate in relation to the Church. 61 transient and unabiding. Here we have an exhibition of the death of Christ, calculated to bring that important event to our recollection. It is an ordinance wherein we renew our solemn personal covenant with God, dedicating ourselves to him, whose we are by price as well as power. It is also an ordinance of communion with God and his people. Here we have the nearest access to God, and the most delightful intercourse with him. Associated together, the saints have fellowship one with another; as children of the same family, and heirs of the same inheritance, they meet around their Father's table, and express, by the most serious actions, their mutual affection. It is an ordinance wherein we may expect the manifestions of God to the soul: it is a prelude as well as a preparation for the "marriage supper of the Lamb." To wait upon God in this duty in a right frame is indeed a great and serious matter. Many things are mentioned as a requisite: faith as to our personal interest in Christ should be entertained; for it is not so much an ordinance for conversion, as establishment. On this principle we are particularly exhorted to self-examination, an indispensable prerequisite. (1 Cor. xi. 38.) Ignorance may exist, and self-delusion may be practised; for "The heart of man what art can e'er reveal? Divides the very parts within, And doth the heart of man even from itself conccal." COWLEY. In this work, if anything is discovered which ought to be suppressed or removed, immediate recourse should be had to God by prayer for this purpose. We ought to have our grace in exercise, especially "love to Christ." Care must be taken of our frame antecedent to the duty, while we are engaged in it, and subsequent to it a holy walk and conversation is particularly required of those who are admitted to such an intimate communion with God. They should become dead to the world, and seek for that spiritualmindedness; which is life and peace. It is the unalterable command of Christ, that we should thus commemorate his death; nor can we find any excuse which will justify our omission of this duty to him, who judgeth righteous judgment. BURDER. PROVINCE OF THE MAGISTRATE IN RELATION TO THE CHURCH. THE only weapon of the Magistrate is force; he has nothing to do with persuasion. The only weapon of the Church is persuasion; she has nothing to do with force. The great end proposed by civil government must be an outward submission; while that mainly intended by the Gospel is an inward renovation. The one authority meddles not with the inclination or the motive; the other makes every thing depend thereon. If Christian Societies should be strictly voluntary, force is an element which must be altogether inapplicable to them; and as the Magistrate has nothing else to bring, it follows that no man, as a magistrate, can in reason or equity be allowed an influence over them. So long as the men who are known to constitute an assembly professing Christianity, are also known to be good subjects, they are entitled to the protection of the civil power, whose shield should be over them alike in their social intercourse, and in their religious exercises. But if Societies of this nature will look for something more than protection, let them look for something less than independence. Let them descend to become pensioners, and they will cease to be free. And the persons who are so forward in accusing other men of withholding one half of their obedience from Cæsar, because they thus refuse to make the code of Cæsar their theological guide, will do well to inquire, whether they may not themselves be convicted of withholding one half of their obedience from God, inasmuch as the manifest tendency of their own system is to attach a greater value to the inducements of worldly power, than to the spiritual sanctions of the Gospel; and, in effect, to place the authority of secular enactments above the authority of the Bible. The Churchman who for this cause must charge the Dissenter with being but half an Englishman, might be denounced with equal fairness as not more than half a Christian. What the Magistrate owes to Christianity, is the whole of that general influence which pertains to him as a member of society. VAUGHAN. REPLY TO A COMPLAINT OF THE METHODIST NEW CONNEXION EDITOR. WE regret that, in the discharge of our duty, we have to advert to differences which have arisen between ourselves and the Editor of the Methodist New Connexion. On the cover of the January small Magazine, of the Methodist New Connexion, we are tacitly censured, and represented as having been guilty of unbrotherly conduct. Some of our correspondents have referred to this; and in order that the precise reasons which have induced the complaint and censure may be known, we deem it proper to lay the facts before our readers. For several years the Methodist New Connexion and the Wesleyan Methodist Association have each had a small monthly Magazine. The title of the one belonging to the former being "The Sunday Scholars' Magazine and Juvenile Miscellany," and of the other "The Juvenile Companion and Sunday School Hive." Every person acquainted with the bookselling trade, knows it is important that books should have a name by which they may be easily distinguished, and that very great inconvenience results from two works having similar |