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through the most acceptable medium which was allowed to be their vernacular tongue. The principle was not new, it was only the application of it that was original, for it had previously been acted upon in other instances. It had been tried in Wales with effect, and it had, in the most important of our distant colonies, a salutary operation. In British India, no political movement—no triumph of the British arms, howeversplendid—had made any impression on the most degrading, cruel, and hideous system that had ever afflicted the heart. It was the spirit of religious instruction, conveyed to the heart of the Hindoo, through the medium of their native language, which inspired the just confidence, that terrors of barbarity began to abate, and that even the diabolical idol Juggernaut, surrounded as he was by his pale victims, and the ministers of vengeance and abomination, trembled to bis tall before the ark of the living God. Could it be possible that this mode of instruction could have such beneficial effects in our most remote dependencies, and not be conducive to the social and moral welfare of Ireland 1 The people of Wales were not less attached than the Irish to their native language, to those popular traditions, and to the recollections of their independence; yet, by instructing them in the Scriptures through the medium of their own tongue, they were not taught disaffection to the English Government—they were not induced to look back to the barbarous past with regret, but onward to an improving future with satisfaction, and they were drawn into a closer bond of affinity with their English brethren, by partaking of the habits and sympathies of a common civilization. When knowledge once disturbed the stagnation of ignorance, the impulse of curiosity, which was thereby excited, would break down the barrier of an imperfect and primitive language, and open for itself a way into the vast field of science, art, and intelligence, that opened on their expanding intellect. This excitement might be compared to a river poured upon a plain, that would give a channel for itselt, and overcome every obstacle until it reached the ocean, and was lost in its expansiveness. But to teach the Scriptures to every people in the language of their respective country, was not more consistent with the dictates of human reason than in accordance with the Divine philosophy of the Gospel; when the Apostles received the gilt of tongues, every man heard them preach in his own tongue the wonderful works of God. It was true, the miracle itself was temporary, and had ceased, but the reasons on which it was founded still subsisted, and was eternal : it was that reasonable principle which they were now applying to the moral exigencies of Ireland, and they made use of human virtue and confidence in Heaven as substitutes for miraculous interference. That portion of the Irish people who could read the scriptures in the English language, and were
willing to secure them, had the opportunity; and why should those perish m their state 01 moral and religious destitution, who were so circumstanced as to be inaccessible to the voice of intelligence, except through the language of their forefathers. A language could not be forcibly put out of existence—the very effort to do so would react and preserve it. To proscribe the language of a conquered people was to endear it the more to those who connected it with the melancholy recollection of their departed independence. It became valued for its adversity, and was valued for its very persecution. The first William, who was more of a warrior than a statesman, endeavoured by violent means to extirpate the English language. He banished it from his Court—he would have driven it from the city and the hamlet; he forbade it to be heard in the sanctuaries of justice, and he loaded all those who used it with every vexation of opprobrium and vassalage; aud what was the result? Why. the dynasty of the Conqueror has long been extinct, and the language that he proscribed has become immortal. It was not, however, against any particular language that knowledge contended,—it was not against the sign, but against the thing, signified— it was against what was vicious in the mind, and depraved in the affections —it was against the errors of prejudice, and the abominations of ignorance; and, when those were corrected, whatever language human nature spoke, would be the Voice of reason, and consistent with the will of its Creator. Of all the curses that conld afflict a people,, the greatest was ignorance; it was this evil influence that subjected the mind to a weakness that prostrated all its faculties, and to a violence that put it on a level with irrational nature. It was the parent of innumerable crimes, and the guardian of the sad mummeries of superstition; it exhausted the heart of every virtue—it withered the intellect of every power, except those which gave to the bad passions a degrading influence, or a savage ascendancy. It was this ignorance which the Gospel, in its mercy, commanded them to extirpate wherever it was found, whether it spread its pestilential influence over the wilds of Ireland, or the plantations of Demerara. What constituted the basis of the moral and political supremacy of England 1 It was knowledge—it was education—it was the progress of mind, which had kept on its serene and irresistible course, while many rival kingdoms of Europe were sunk in the apathy and debasement from which the ancestors of Englishmen emerged, at that glorious era, when they burst the shackles of ignorance, and the ruins of superstition fell around them. To diffuse the energy which knowledge conferred, through all parts of their empire, was to unite it in a bond of moral and intellectual relation more powerful than a leirisUtive union, and to fill every part, from the centre to the extremities, with that invin
cikle spirit which consecrated this immediate soil to freedom, intelligence, and inviolable glory. The state of Ireland had ong been a reproach to the wisdom and liberality of Great Britain. A vicious system of policy, during six centuries, counteracted the beneficial effect which the contract of the Irish mind with the civilized institutions of England would have inevitably produced: and this will be stated tor the purpose of shewing that there was no inherent diabolism in the Irish character; its degradation was not natural, but superinduced. The vice of i If' Solicy was ,,ow 8een and acknowledged, but the evil was too inveterate to be. removed by any sudden operation. AH the frightful evils of Ireland had a moral origin, and must have a moral cure, the principle of her regeneration must come from the same source as that of England—from education. He could not quit the subject without adverting to the aid which the Committee had received from the fair associates of their Charity. « was to the Gospel that woman was indebted for the station which she held in society. She had in part repaid the obligation, by being instrumental in diffusing that politeness of the heart, that amenity and decorum which distinguished the manners of the Christian world above all other communities, where barbaric pride or "agan debasement, or even classic sternness, forbade that amiable ascendancy, which ornamented while it assuaged the manly character, and gave its finest animation to the virtues of charity. When woman was engaged in the task of diffusing the light of instruction, and pouring on the wounded spirit the balm of holy consolation, she might, indeed, be compared to that dove, which carried to the wanderer on the troubled* waters the ohve-brance of peace."
SOUTH DEVON AND CORNWALL BAPTIST ASSOCIATION.
In consequence of the dissolution of the Western Association at Chard last year, a meeting of ministers, and other representatives of Baptist Churches, in the South of Devon, and West of Cornwall, was held at Plymouth, June 9 and 10, 1824, to discuss the expediency of attempting a union of the several churches in this district, of which meeting the proceedings were briefly as follow.
Met on Wednesday, June 9, at half past six, A.M., when prayer was offered by Brethren Sillard of Modbury, Pearce of Calstock, Heath of Gwinear, Nicholson, Jun. of Kingsbridge, and House of Dartmouth. At half past ten A.M. met for business. Brother Widlake of Brixham prayed; Brother Nicholson of Kingsbridge was chosen president. It was then resolved unanimously,
"That the formation of an Association of Baptist Churches in this district was desirable;" the doctrines which should be regarded as the basis of the union were
settled; and it was agreed, that the objects of the Association should be, " 1. To promote union and affection among the Churches; 2. To preserve a record of their increase or decrease; and, 8. To act as an Auxiliary to the Baptist Home Missionary Society, with reference to the spread of the Gospel in this district."
The Churches in the following places then associated by common consent. In Devon,—Ashburton, Bovey Tracey, Brixham, Dartmouth, Devonport, (Morice Square, and Pembroke Street,) Kingsbridge, Modbury, Plymouth;—m Cornwall,—Calstock, Falmouth, Redruth, Saltash, Truro.
At seven P.M. met for public worship. Brother Matthews of Saltash read the Scriptures, and prayed. Brother Nicholson of Kingsbridge preached, from 1 Thes. ii. 19, 20. Brother Sprague of Bovey ,Tracey concluded.
Thursday, June 10. Met at eleven A.M. Brother Horton of Devonport prayed, and the business yet remaining was transacted.
At seven P.M. met for worship. Brother Dore of Redruth read and prayed. Brother Clark of Truro preached, from Psalm xvi. 3. Brother Nicholson of Plymouth concluded.
It was agreed, that a Circular Letter should be drawn up for the present year by Brother Clark, on the Design of Associations, their attendant Advantages, and the Evils to which they are chieflly liable.
The next Association to be held at Truro, on the second Wednesday and Thursday in May, 1825. Brother 'Wilcocks of Devonport to preach, on the Certainty of the Final Triumphs of Christianity in the World. The other discourse on that occasion to be delivered by Brother Horton, or, in case of failure, by Brother Sprague. Brother Wilcocks to draw up the Circular Letter, on the Prosperity of Christian Churches, and the best Means of promoting
On Wednesday, August 11th, the Rev. John Young was ordained Pastor of the newly formed Independentchurch, Folkestone, Kent. Mr. Anderson, of Sandwich read the Scriptures and prayed; Mr. James, of Woolwich, Mr. Young's late Pastor delivered the introductory discourse, asked the usual questions, and received the confession of faith; Mr. Vincent, of Deal presented theOrdination Prayer with the laying on of hands; Mr. Gurteen, of Canterbury delivered the charge to the Minister from 1 Tim. iv. 16. and Mr. Belcher, (Baptist,) of Folkestone closed the morning service with prayer.
In the evening the Congregation again assembled. Mr. James delivered a short address on the Ordination of Deacons, read the Scriptures, and prayed, with the imposition of hands on two brethren who had been chosen to that office; Mr, Slatterie, of Chatham, then addressed the Deacons and Church from Heb. xiii. 17. and Mr. Clark, (Baptist,) of Folkestone closed the solemnities of the day with prayer.
THE BAPTISM OP LYDIA AND HER. HOUSE, i
JAnes addressed to some Female friends on the occasion of their Baptism.
As the grapes in the wilderness, so on the groun d
When the Sabbath, that hallow'd repose of the
Ye sisters of Phillppi, say, were ye told,
In your eye, did the virtues of Deborah shine,
O Thou, whose bright glory is hid from our sight,
Conceal'd in the blaze of ineffable light,
Thy presence was with thein, their words caught
A herald of mercy (and Paul was the man) f
Then told the great object for which he came
down, Threw a yell round his Godhead, and put off his
crown, That sinners, the wretched, the vile, the deprav'd, The helpless, the ruin'd, might in him be saved.
Ye waters of Strymon, did accents like these,
breeze? Did your waves, or your banks, or yonr fountains,
elsewhere, E'er witness a scene so delightful as there 1
Like the flower that expands, when the sunbeams
grow bright, And basks all revived by his warmth and his
light; Thus the love of her Saviour to Lydia appear'd, It open'd her heart, and her spirit was cheer'd.
Then quickly to shew her obedience of faith,
Immers'd in the water, she honoured his name;
My friends, I congratulate you on the choice
rejoice; May your trust be in Him, that is able to keep, Frum the paw of the lion, his lambsand his sheep.
Remember, that we are but sojourners here,
TO THE MEMORY OF CHARLES WHITFIELD, Late Pastor of the Baptist Church at Hamsterley, Durham.
"I have fought a good fight* £c.
Tis Done! the fight is o'er,
The body rests in peace:
Solac'd in heav'nly bliss, ■ris done! the Christian's race,
Tho' long, is nuish'd now;
Shall circle round his brow.
*Tis done! he kept the faith,
Discharg'd the sacred trust,
Commits the flesh to dubt;
(I seem to hear him say,) Shalt not eternal triumph have
O'er my corrupting clay.
My faith has vlew'd the morn,
When he whom saints adore, Upon a cloudy chariot borne,
Shall break the tyrant's puw'r: The mighty trump shall sound,
With blast so loud and strong, •Twill shake the heav'ns, and pierce Ike ground,
And raise the slumbering throng.
And when the day arrives,
That Christ descends the skies, When evTry mouldering body lives,
And living forms arise,
Shall ev'ry saint appear!
The stream of thought is clear.
Farewell, ye bitter pains!
Farewell, ye toilsome days!
Ami ev'ry joy decays!
The glow of health depart:
And dullness seize the heart.
1 gain the world above,
Where joys no more decay;
Where tears are wip'd away.
There none with faultVing tongue-
Or paralyze the song.