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back, along with the affections and prayers of all who met with him, the £350 or £300 required to relieve the new Bethel Chapel from all encumbrances. For seven years, Mr. Sawtell laboured on. But the effort he had made in America in raising funds there had made him favourably known, and he was recalled to undertake an important secretaryship, that of the Amerion Foreign Evangelical Society, along with Dr. Baird; while his place at | Havre was supplied by a younger man. | For years after his return (in 1843) to the United States, Mr. Sawtell was employed actively in travelling over the length and breadth of his native

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Meantime the chaplain at Havre kfi, and the chapel, for want of a successor, was closed. By this time, in the quiet of the Cleveland School, Mr. Sawtell's voice had returned, and the board of the Seamen's Society, deeming that ministers were too scarce to oleft in positions which laymen might fill, pressed upon him to resume the work at Havre. Simultaneously, Prosessor St. John was found prepared to take the presidency of the college, and eleven years after he had first left, Mr. Sawtell, with his wife and eight chilren, returned to the scene of his former hbours. On December 25th, 1854, he of New York for Havre, and ever since his arrival, he has been labouring assiduously there. By this time, however, the American Seamen's Friend Society had extended operations so widely over the world, that they could no longer bear the ontire burden of sustaining the cause at Havre, and Mr.Sawtell returned on the arrangement that the Parent ...; *ibe responsible only for one

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of the expence, or £200 per annum, and that he should strive to obtain the remaining moiety from British Christians. They had the more confidence in thus appealing to Britain, because more than three-fourths of the congregation attending upon the ministry of their chaplain are British subjects. So rapidly is the commerce of England increasing there, that during the last two years (1854–1855), more than 26,000 British sailors entered that ort. p This work at Havre has not been without ample fruit." It has been of use to the sailors, and it serves, too, as an entering wedge to Roman Catholic families whose sons and daughters come, it may be, to learn the English language, while the Lord sends them to learn the language of Canaan. Thus. One day a young man entered the chapel; he sat as far from the pulpit as possible, and left the moment the blessing was pronounced, so that Mr. Sawtell could not find out who he was. After some six months, this youth, whose attendance was so regular, and whose earnestness was so marked, drew gradually nearer, and at last, one day lingered in his pew. Mr. Sawtell seized the opportunity, and approached him; but ere he could commence a conversation, the youth seized his hands, and said “Sir, I came here to learn English, and I have learnt another language. What must I do to be saved P” Mr. Sawtell instructed him then, and from day to day, till he saw the way of life clearly, and was at last added to the church by baptism. In thus joining a Protestant church, he encountered much persecution. He was in an office in the city, along with some fifteen other clerks, who had no name more civil for him than “heretic.” By father and mother, too, he was discarded, though he had spent all his salary for their support. n his extremity Mr. Sawtell took him into his own house, and employed him in looking after the reading-room and other matters. Finding, however, that he possessed a mind of superior power, he proposed to him to study for the ministry. At first this seemed to him too sacred an office to aspire to ; for in Romanist countries the priest is looked upon as of a superior class. At last, o: much prayer and thought, he gave himself to the work. Through the assistance of friends in America, Mr. Sawtell sent this young man first to St. Foi, and then to Montauban, from both of which seminaries he came forth the first of his classes. He is now the pastor of a flourishing congregation in the south of France. His father and mother and two sisters love the faith they once despised. When Mr. Sawtell returned from England last, he wished to weave into the subject of a sermon some of the events of his tour, and for this purpose he sought a text that would be suitable. On no text, however, could he fix, save the cry of blind Bartimeus, “Lord Jesus, have mercy upon me.” From such a text the chief illustration bore on the difficulties to be surmounted in coming to Christ. As he went home a lady overtook him and asked him “If he had noticed a young man much overcome.” He had noticed much attention, but no particular individual had attracted his notice. Next day a gentleman called and said he wished to introduce to him, at his first leisure moment, a young Frenchman who was in great distress of mind. He had been sent to London to learn English, and, going by chance into a chapel there one day, he had been touched by what he had heard, but had met with great opposition in his inquiries from his friends. He had heard his sermon on blind Bartimeus, and in great agitation of spirit had nevertheless determined to cast in his lot with the Protestants, and had at last wrung from his enraged relatives the harsh aquiescence, “If you will be a heretic, be a heretic, and take the consequences.” This youth, too, is now a steady convert. Continually among the sailors, there come to light incidents that encourage us to prosecute the work. One day as Mr. Sawtell was crossing one of the quays, he met a sailor hurrying with a bundle on his shoulder towards a ship. The man stopped, seized Mr. S.’s hand, and began to thank him for the good he had done him. Observin that he was not recognized, he .# Mr. S. that he had been a patient formerly in the hospital, had been visited by him, had profited by his instruction, and especially by two tracts he had given him, and now he had only been afraid that he must leave without being

able to see and thank him. But his ship was under way, and he had to hurry off, leaving his benefactor lost in gratitude at this fruit of bread-corn cast on the water and found after many


Mr. Sawtell was about to leave for England, and ere the steamer sailed at eleven p.m., he was making a last round of the hospitals. By one cot he observed a lad of fourteen, whom he at first supposed to be one of the servants, and addressed in French. Getting no reply, he looked at him again, ...; divining the true state of the case from the unsailor-like look of the lad, he asked, in English, “Are you a sailor?” “I am,” was the reply: “Did you run away?” “I did.” “Have you a mother?” “I have.” “Does she know where you are P" “No." “Would you like her to know.” “Not at present.” “Where does she live?” “At Edinburgh.” “Well, I am going to-night to England, and I may be in Edinburgh; would you not like me to see your mother, and tell her of you?” “No, not now." “Won't you give me her address?” He refused. “Is your mother a pious, praying woman?” “Oh, yes,” he said, she was, and had taught him to read the Bible and pray, but he had been a wild youth, and had run away. Mr. Sawtell has little fear of reaching their hearts when once he finds out that they have praying mothers; so he talked with this boy till he yielded, and told him his mother lived in Edinburgh. Fourteen days after that, Mr. Sawtell was in Edinburgh, and winding among the narrow streets of the Old Town, he at last found the place he was in search of Slowly winding up the stairs, he came to the room, and found the mother of his young friend nursing her thirteenth living child. When he told his name, she uttered an exclamation, and staggered to a seat: for it seemed that her truant boy had written a penitent letter to her, and spoken of the stranger's kindness and good advice in a softened strain. Some words of consolation and a prayer of faith the pastor uttered, and he joined in that praying mother's firm belief, that her wandering sailorboy will yet be gathered into the fold of Jesus.

Such are but some of many instances


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that might be narrated, calculated to eLic e the chaplain's heart and stimulate the efforts of those who befriend this cause. The large meetings of sailors, the inquiry originated, and the anxiety as to their souls' salvation maLifested, are all so much argument for a determined effort to keep up this mission; and we are surely not wrong in anticipating that all who read this little history will take an interest in it, and such as it, and seek that the Spirit of grace may be poured out on all who are so labouring, that God may be glorified in the salvation of many souls.”


Two things man requires to know and feel, not intellectually, but with the heart; not theoretically, but experimentally:-1. That, by nature, he is utterly lost and undone, that he is altogether corrupt and completely est from God; that he is deep in the “horrible pit” of original guilt, and fast in “the miry clay” of actual sin; and that, in his own strength, he is totally unable to raise himself from the former, and powerless to extricate himself from the iatter. Jer. xiii. 23. | 2. That in Jesus Christ there is help and deliverance for him. He is lost; but Christ came to seek and save the lost. He is unable to effect his own deliverance; but Christ “is able to save them to the uttermost that come unto God by Him.” Without knowing experimentally the formerof these truths, man will never seek the Saviour; and should he come to the experimental knowledge of it, without an experimental knowledge of the latter, he would soon be overwhelmed by despair. In the Bible they are placed side by side. Hosea xiii. 9. “O Israel, thou hast destroyed thyself, but in me is thine help.” Here is the evil and its remedy: destruction In and from self; salvation in and from

Two things man requires to have done for him before he can be admitted into heaven:-1. He needs his sins forgiven. –2. He needs his nature sanctified. The forgiveness of sin alone will not suffice, though many seem to think that this is all they need to secure them an abundant entrance. Hence they put off all concern about salvation till the last, thinking they have only to seek pardon to get it, and that all will then be well for etermity. Pardon by itself might pave the way for escape from hell, but it would not serve as a passport into heaven. The soul must not only be delivered from the burden of

sin, it must also be delivered from the pollution of sin; it must not only get pardon, but purification. To get the curse removed is not enough; the defilement of nature must be done away. Now, forgiveness is extended to all who lay hold of Jesus: coming to His cross the sinner gets pardon; and the impurity of nature is removed by the mighty inward operation of the Holy Spirit. I am justified, or obtain forgiveness of my sins, by faith in Jesus: I am sanctified by the indwelling of the Spirit of grace. When I lay hold of Christ, then, for His sake, God pardons my sins, pronounces me legally righteous. But I need a personal as well as a legal righteousness. I need to be sanctified as well as justified. And, keeping a firm and constant hold of Jesus, I secure the in-dwelling and the agency of the third person of the Trinity in my soul, and He makes old things pass away and all things new. In the former justification I am called to be passive, I don't need to work in order to be justified. “Justification is an act of God's free grace;” but in the latter I am called to be active, to “give diligence to make my calling and election sure.” Let me accept the gift of grace, the pardon of my sins for Christ's sake, and let me at the same time give heed to the injunction, (Phil. ii. 12, 13), “Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.” R.


YEs, sometimes the prayers of the Christian are answered “by terrible things in righteousness”—things which he neither looked for nor expected. He prays to be weaned from the world. His prayer is heard, and the answer comes; but what an answer! he is stripped of his earthly all. He prays that every idol may be utterly abolished, and that Jesus may possess his entire affections. Again his prayer is heard, and again it is answered—answered by a desolate home. The wife of his bosom and the children of his love are smitten by the stroke of death. Once more he prays; now to be thoroughly cleansed — to have his dross all taken away—to be purged from all his sin: and once more the answer comes.

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Now the Lord answers by fire. He is cast into the glowing crucible; and, in the furnace of personal affliction, is refined for the service of the upper sanctuary. “Terrible things,” but all “in righteousness.” The Lord knows best how to answer his people's prayers. Sometimes amazement seizes us when the answer comes to a petition we have offered long. It behoves us, therefore, when wave after wave of affliction rolls over us, and we have sorrow upon sorrow— it behayes us to inquire why God is dealing with us thus, whether as a father angrily chastening us for sin, or graciously answering our petitions in the best and kindest way. Of this we may rest assured, that however “terrible” the things may be by which our prayers are answered, they are all “in righteousness; ” that however painful, meantime, they are both needful and salutary; and that in heayen, if not on earth, we shall adore the wisdom and magnify the goodness that devised and sent them. R.



CoME, Holy Spirit, and shed forth
Thy beams of heavenly light,

Help of the poor, Giver of gifts,
Illumine thou our might.

Best consolation, sweetest guest, Sweet soother of the soul,

In labour, rest,-coolness in heat, Thou dost our griefs console.

Oh! blessed light, fill thou the hearts
Of all thy servants true;

Without thy gift nought is in man,
Nought sinless can he do.

Cleanse what is base,_arid, refresh,
And wounded gently heal,
Bend what is stiff, melt what is hard,
Conform to thine, our will.

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solve that question, as I never keepit coont, an besides I wadna like to tell her tho’ I kent, an so I think I'll nae fash tryin. But at the same time I've resolvt to gie my mither a surprise the next time I see her, by layin by the filthy habit.

I've aye made oot to get a bit o' baccy durin the ten years I hae smokit, an I’ve been thinkin that I may be able to gie the price o' my weekly ounce an a half to some unselfish purpose, withoot makin myselony puirer. Noo as Her Majesty's exchequer will loose my share o' the baccy tax, I think I canna dee better than put baith the tax an the cost o' the weed into the exchequer o' the kirk. An sae ye’ll maybe ask the the treasurers o' the Hame an China Missions, to put amang the names o' the subscribers to there missions, the name

O'yer humble servant,

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ilka treasurer, an tell them that I'll send customed to lecturing to any considerable the same sum quarterly. The price o' the extent; but I am persuaded they only pipes I've resolvd to lay oot an the “Mes require to get the offer of this method of senger," for tho I aye like to see't, I instruction to appreciate it fully, and desire thocht I couldna affoord to subscribe for it, it earnestly. Of course there is one style couldna tak it in I nearly wrote ; but ye of lecture, and one style of lecturers which wad hae said that wasna true, for I suspect neither English nor Scotch will stand. The that I, an a' that act as I hae been actin, English will stay at home; and the Scotch, tak ye in mair than ye hae ony likin for. having gone to church, will go to sleep. Perhaps some of them may tak shame to But it is possible, with care and diligence, themsels, an follow what I may, withoot to prepare lectures such as that none shall ony boastin, ca a guid example.

stay away on account of their dryness, and none be sent to sleep by their dulness.

Much greater care and labour, however, SERMONS AND LECTURES,

are required in the preparation of a lecture

than of a sermon ; and I rather suspect the DEAR SIR,- In the “ Pen Portrait of Mr. reason why the English people will not Spurgeon, by a Member of the Presbytery stand lecturing, is to be found, not in any of London," which appeared in your last, innate aversion in them to this mode of there is the following :-“Then comes an instruction, but somewhere and in someexposition of the chapter . .. It is thing else. not a lecture, the English people will not One of the most intelligent congregations stand that." The statement I have under- in our church, has, to a very great extent, lined is frequently made, but I very much been made what it is by a system of condoubt its correctness. My own experience, tinuous lecturing, not only through the if it be worth anything, is the very reverse. Old and New Testaments, but also through I have found that the English people will the larger and shorter Catechisms, and the stand a lecture. From the commencement Confession of Faith ; and that congregation of my ministry I lectured occasionally, and is almost purely English. found that the people not only stood it but I trust that all the younger ministers, at liked it so well, that for more than four least, in our church, will put the dictum of years now, communion Sabbaths excepted, “a Member of the Presbytery of London” I have lectured every Sabbath morning. to the test; and venture to predict that, in I have lectured through the Parables, the every case in which it is fairly tried, it will Miracles, and some of the Epistles, con- turn out a fallacy; and further, that those secutively. Under this system the con- who adopt and prosecute the system of gregation has increased twofold, at least ; lecturing, will have the great satisfaction and, so far from not standing it, I am certain of finding that their people are growing the people would be sorry were the lecture rapidly in a comprehensive knowledge of discontinued ; and they are almost exclu- the Word of God. sively English.

I am, yours faithfully, Every one admits the immense advantage of the system of lecturing over that of preaching from isolated texts, in conveying THE SHORTER CATECHISM. instruction to the people, and giving them SIR, I have been delighted with the & connected and comprehensive view of papers which have lately appeared in the Divine truth. On this point nothing needs “Messenger" on “The Shorter Catechism.” to be said. Now, the people need instruc- I fear that in some parts of our Church tion ; they need to have the great doctrines this valuable manual is neglected, or and the great duties of the Bible set before allowed to fall into disuse; or, at all them in their coherence and connection ; events, that it does not hold that high and assuredly the best method of meeting place in the religious training of our people this need is the apostolic.

that it did in the days of our godly fathers. **. English people have not been ac- Its value has been confessed by other

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