cipated, the failure of Sir R. H. Inglis's of England is concerned, the more insi. motion for an address to the throne for dious, but not less dangerous, general church-extension; but the arguments and special system; it being distinctly on the side of a national church esta- arranged that all Church of England blishment, and of making it adequate schools are to be what their name to the necessities of the people, are so implies. strong, so conclusive, so scriptural, that Thus far is well; that is, the result we trust the measure will be pressed in might have been worse ; but we cannot parliament, and throughout the land, say that we are satisfied with the posifrom year to year, till the object is at- tion of the question of public edutained. The voluntary principle, im- cation taken as a whole. The Times portant as it is, both as auxiliary to le- newspaper, in lauding the present gislative provision, and in regard to each arrangements, states that the Church Christian's private responsibility before of England was perfectly satisfied God and man, is, nationally speaking, with the original plan of distributing infidel, and practically ineffective. Why the public grants through the National do not the Dissenters, who have com- and British and Foreign School Sobined with infidels and Papists to pre- cieties. We cannot tell how the voice vent legislative church extension, sup- of the church is to be collected in such ply our destitute districts with spiritual a matter ; but for ourselves, as our instruction, if their principle is equal to readers will remember, we protested the task ? If they can do it, and neg- from the first against tbat plan, as a lect it, great is their sin ; and greater breaking down of the principle of a if they cannot, and yet oppose its being National Church establishment, and we done by others.

doubt not that a large number of our

fellow-churchmen took the same view The National Education question has of the question; though churchmen were been arranged by her Majesty's govern. not to refuse aid, because grants were ment conceding that the archbishops also made to the Dissenters, provided shall be consulted upon the appointment their own share was not accompanied of inspectors for church schools; that by exceptionable stipulations. And if they may recommend candidates for the

we were not satisfied with this beginoffice; that no person shall be appointed ning of evils, still less are we satisfied without their concurrence, upon the now that the anti-establishment prinwithdrawment of which the appoint- ciple has made a further advance ; and ment shall cease; and that the direc

the government recognizes, and takes tions to the inspectors with regard to under its regulation, Dissenting schools, "religious instruction shall be framed as such. But as churchmen may have by them, and the general instructions” their own schools, and teach what the be communicated to them before they church requires, and the official inspecare tinally sanctioned. As these regu- tion of them is to be under archi-episcolations exempt the church from any con- pal control, tbeir principles are not comcurrence in wbat is evil in principle, promised by a vote of the House of Comthe archbishops, we think, did well, mons,or the proceedings of the committee under all the difficulties of the case, to of Privy Council, over which they have agree to the arrangement. It was a no control. As to that high satisfaction great national calamity, that while which we should derive from the conschools were so much wanted, and pub. sent of the Church of England in this, lic money was in coffer to be appro- or any other measure, in its corporate priated to them, it could not be touched capacity, it is not to be obtained without by the friends of the church, because a revival of its convocation. The Queen fettered with a scheme of obnoxious is not the church or the church's legisinspection; while dissent, restricted lator ; nor are the archbishops ; or the by no such scruple, was revelling in the bishops; or the National Society; or all public grants. To get over this dif- together; and it would be Erastian to ficulty by any well-considered plan, make a Primate (primus inter pares,) not involving a violation of conscience, the solus as well as the primus in matwas highly desirable ; and the church ters of regulation between church and bas gained much in all respects, by the state. We feel it right thus to assert position in which the question now the strict principle, for times might stands as contrasted with its former arrive in which it was needed; but with aspect. The original intention of her a good understanding between the biMajesty's government, we feel per. shops of each province and their Prisuaded, was eventually to introduce the mate, and the clergy and their respecCentral Society's scheme in all its un- tive bishops, the plan, we trust, will godly latitude. This project has been work well. quashed; and also, so far as the Church


The Ecclesiastical Duties and Reve- “ of no particular faith.” The motion nues Bill continues to excite much diffe. only prayed for throwing open the rence of opinion among the members of British Museum, and the National Gal. the Episcopal Bench, as well as among lery, and this only during the hours in the clergy and laity of the church. We which the sale of beer and spirits is expressed at its introduction in 1836, legalised. But if the Sabbath violating and on other occasions, our jealousy of principle were once conceded, consistthe principle of appropriating cathedral ency would require that all other places revenues to the augmentation of paro- of public amusement should be opened ; chial benefices; and our conviction nor could a distinction be reasonably that, with a right exercise of patronage, maintained between a free national and under improved regulations, they exhibition, as the Tower of London, might be rendered of greatly increased and a private speculation, as a theatre. utility to the church, and serve many Then as to the cunning plea for the important purposes within their proper British Museum from the gin-ship; scope; and we also noticed the injustice sound argument would say that the to those of the clergy who had deserved latter should be closed, not the former well of the church by special services, thrown open ; that one sin should be of depriving them of those honorary and left off, not another committed to keep pecuniary rewards which cathedral en- it in countenance; but the cases differ dowments professed to hold out to widely, even upon Mr. Hume's own them—though the practice unhappily principles ; for the sale of beer and spi.

not as good as the theory. As a rits is vindicated by its advocates on whole, the appropriation to parochial the ground that they are necessaries of purposes will be no very considerable life ; but men and women would not relief; and we think it rather turns starve for lack of sight-seeing. Mr. public attention from the real remedy, Hume's hope, and the nation's danger, which is to raise new funds, not to di. lie in the ungodliness and wide-spread vert old ones; “ robbing Peter to pay scepticism which inundate the land; Paul.” We should be glad however to and of which the rcent decision of the see a little more of paying back to Paul majority of the three or four thousand or Peter what had been alienated from members of the Zoological Society to him; as in the Farnbam rectory case, persist in keeping open their Gardens and there are many others of a similar on the Lord's Day, is a painful sample. kind; but viewing the spiritual neces- If persons in the station of the larger sities of the nation in the aggregate, portion of the members of that Society there is no effectual remedy, but by thus deliberately perpetrate so great a large and continued endowments from sin, for a trifling gratification, which the public purse.

most of them might enjoy occasionally,

if they wished it, on some other day, Mr.

Hume's Sabbath-descerating can it be wondered at, if the poor, inmotion has failed, as was to be expect- stead of regarding national regulations ed; but the boldness of the attempt for the observance of the Sabbath, as exhibits the peril which impends over their special protection and privilege, our privileges as a Christian nation, if come to consider them as restrictions, the religious part of the people do not burdensome to themselves, but which bestir themselves to frustrate the ma. the rich may violate with impunity? chinations of papists, infidels, and men

ANSWERS TO CORRESPONDENTS. T. W. M.; Z.; Phænix; H. B.; E. G. K.; Commiles; A. B, K.; J. B.;

W. B. , and Consistency; are under cousideration. We observe by the Bible Society's Monthly Extracts, under our cover, that the

Society bas sustained an enormous loss by its cheap issues; and it is likely to sustain a far greater in carrying out its gigantic proposal. But the money is admirably bestowed; and the issues, by the Divine blessing, will effect incalculable good ; and most diligently ought the friends of the Society to exert themselves to make up the deficiency, so that the heathen may be no losers by this

munificent and much needed home supply. Erratum.-- Page 388, line 25, for fiends read Druids.

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THE STRONG MAN ARMED. (Luke. xi. 21, 22.)

For the Christian Observer. THE parable of the strong man armed,” to be properly under

stood, should be considered with its context, from the fourteenth to the twenty-fourth verse. The occasion of its delivery we find in the fourteenth verse, and in the parallel passages of St. Matthew and St. Mark, which throw much light upon it. Our Lord had just cast out a blind and dumb devil; and so complete and immediate was the cure, that “the blind and dumb both spake and saw.” “ The people," simple and unprejudiced," were amazed, and said, Is not this the Son of David ?" But others—scribes and pharisees— whose worldly minds prejudiced them against our Lord's holy doctrines; and who were therefore unwilling to admit the truth of miracles which stamped upon those doctrines a Divine authority, pretended that they were dissatisfied with their evidence, and “tempting him, asked of him a sign from heaven,” as more removed from the possibility of collusion and imposture. This our Lord refuses : not because he would withhold the fullest evidence, to satisfy every rational doubt or conscientious scruple ; but because he knew that it was an evil heart of unbelief” which led them to demand it: that the defect was not in the obtuseness of their understandings, but in the hardness of their hearts; and, therefore, that if he were to pluck the sun from the firmament, convert the moon into blood, and cause the stars to fall from heaven,-if he were to reverse every law of nature, all this might astound, but could not satisfy them, because it could not strike at the hidden root of their objection, by purifying their hearts,—" If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.” Our Lord replies, “This is an evil generation : they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet,”-that sign of which Jonah was a type ; the death and resurrection of Christ.

Others, unable to deny the miracles, attempted to account for them; and thus furnish the strong attestation of enemies to the fact of their performance. He casteth out devils through Beelzebub the prince of the devils." This charge our Lord repels with two arguChrist. OBSERV. No. 33.

3 U

knew you.

ments. The one, addressed particularly to his opponents : "By whom do your sons cast them out?" The other, general; shewing the absurdity of supposing a compromise between two interests so palpably opposed as His and Satan's: “ If Satan also be divided against himself, how shall his kingdom stand ?"

It has ever been Satan's plan to counteract God's purposes by counterfeiting them; and in the guise of an angel of light to bring in his kingdom of sin and darkness. We do not find, that even among the most savage and ignorant heathen, he has persuaded any people to deny a God: but he has substituted some idol in the place of the living and true God, as the object of adoration to all but the regenerated Christian. The power of casting out devils was not only bestowed upon the apostles and the seventy, but either bestowed upon, or at least permitted to, others also : for we find the apostles reporting to our Lord,“ We saw one casting out devils in thy name :" and for their forbidding of whom our Lord rebuked them. Doubtless Satan too, in order to bring suspicion upon our Lord, not only caused these evil spirits to testify that Jesus was the Christ, until our Lord forbade them ; but also caused them to come out of those whom they possessed, in obedience to the incantations of sorcerors and magicians : for our Lord himself declares, that in the last day many shall say, In thy name we have cast out devils; to whom he will answer, I never

But the Jews considered all who cast out devils as engaged in a good work ; and therefore our Lord appeals to their own principles, and asks, It I by Beelzebub cast out devils, by whom do your sons cast them out? Therefore shall they be your judges.

But our Lord's casting out of devils stood on far different grounds from that of their sons. Our Lord's was designed to confirm the holy doctrines which he taught : and was in itself the liveliest type of the gospel, whose object it was to eject Satan from the soul of man: to destroy the works of the devil,—sin, and its inseparable attendant, misery: to turn men from darkness unto light, and from the power of Satan unto God. To suppose then that Satan could, on any motives, co-operate in this, which was a direct assault upon his very existence : could enter into collusion, in order to bring in an interest which could rise but upon the utter ruin of his own, was palpably absurd. “Every kingdom divided against itself is brought to desolation : and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand?" Our Lord then draws from His miracle this manifest conclusion; that since Satan would not willingly yield in such a cause : since Satan's power was superior to any power of man, though even the finger of God could overcome him, this miracle evidently proved that Jesus was the Messiah ; and that therefore the kingdom of God—the Messiah's kingdom-was come upon them.

Nor, if Satan could not co-operate with Christ, as little could Christ compromise with Satan. If it were absurd to suppose that Satan could assist in bringing in a kingdom of perfect righteousness, in which all, even to the horses' bells, should be stamped with “ holiness unto the Lord ;” equally absurd would it be to suppose that Christ could compromise the full demands of holiness, to secure the co-operation of Satan. Holiness is the essence of God's nature : and therefore as soon could virtue and vice, light and darkness, amalgamate, as there could be concord between Christ and Belial, God and Mammon : “He that is not with me,” our Lord adds, “ is against me: and he that gathereth not with me, scattereth."

This declaration should be attentively considered, not only for its own importance, but also because it may appear, on a superficial view, to contradict another declaration of our Lord's, “ He that is not against us is on our part.” But, upon attentive consideration, not only can these be fully reconciled, but made to unite in enforcing a most important practical principle. The declaration before us was drawn from our Lord by the question of a compromise and collusion between Him and Satan. This he declares utterly impossible, “ He that is not with me”-wholly and decisively in my interest—" is against me.” The other declaration was drawn from Him by the report of the apostles, “ We saw one casting out devils in thy name, and we forbade him because he followeth not with us." To this our Lord replies, “ Forbid him not.” He is engaged in my cause, and in my name: and “he that is not against us is on our part." The important practical principle which the two declarations unite in teaching, I conceive to be this, that where the question is a compromise with sin, or the world, we should set our faces as a flint, and say, “ Get thee behind me, Satan :" that as regards the essential truths of doctrine, and holiness of heart and life, he who enters upon the borders of the enemy has apostatized from God. But that within the pale of the gospel kingdom, we should be careful not to rend the body of Christ for any scrupled forms, or unrevealed doctrinal subtleties : that if on these points we cannot conscientiously agree, we should at least differ in a spirit of charity: that where the common enemy is concerned we should make common cause : that we should “ bid God speed in the name of the Lord” to every one who, in simplicity and godly sincerity, is spreading the vital and essential truths of the gospel, the Saviour's name, and the interests of holiness ; and forbid him not, merely because “ he followeth not with us." In fact, the one declaration is designed to guard the holiness of the church : the other, if not its unity, at least its godly quietness : and if it cannot maintain the unity of the body, at least to maintain the unity of the Spirit in the bond of peace.

To illustrate the relation between Himself and Satan, as respects the church, our Lord delivered the parable of the Strong Man armed. In it Satan is designated by the title, a strong man, to indicate the power which he possesses relatively to man. As an angel he excelled in strength : and though despoiled of his original purity, and fallen from his original uprightness, there is nothing in Scripture which would lead us to suppose that the energies of his nature have been diminished. He is “a roaring lion ; chained indeed, but not impotent: his prey is man ; whom yet he cannot touch, except man wilfully ventures within the prohibited bounds where Satan is unchained; and where he frets and rages, because this puny powerless victim is withheld from him. But such are his powers of seduction, that, like the snake which fascinates, then destroys, its victim, he has lured the world to throw itself into the arms of its deadliest foe; so that Scripture now styles him the prince and the god of this world : which lieth in the wicked one. He is armed too with those fiery darts of temptation which appeal to, and lay hold upon, the corruptions of man's fallen nature : while the experience of six thousand

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