This was his last salutation: and the spirit of the whole is so truly
worthy of him, that to offer any comment would only be to weaken that
impression which I am convinced it has made so powerfully, as not soon
to be forgotten by many--for _he, being dead, yet speaketh_.
The particulars of Dr. M.'s lamented decease, were announced in the
Canton Gazette, and in an excellent letter from his son,[A] who long
worshipped with us here, to the Directors.
[Footnote A: An extract from this letter--supplying the melancholy part
of this memorial--will be found in our number for March, p. 107.--Ed.]
He expired at his residence in the Danish Hong, on the 1st of August,
1834. His remains were followed from thence to the river side by Lord
Napier,[B] and all the Europeans, Americans, and Asiatic British
subjects in Canton. The corpse was forwarded to Macao, and attended to
the grave by about forty European gentlemen, on Tuesday evening, August
5th, and interred in the private Protestant burial ground in that
settlement. The service of the church of England was read by the Rev.
Mr. Stevens, seaman's chaplain in the port of Canton, who was present at
his decease, and affectionately ministered to his comfort in that trying
hour.
[Footnote B: How singular, that he should so soon follow him to "the
house appointed for all living," and earnestly request to be buried near
him!]
Hear then the voice from _the tomb_: _Be ye also ready!_ His work of
faith and labour of love were ended. The day of Jubilee to Africa, was
the day of mourning to China! Then its first Protestant Missionary--its
first translator of the sacred volume--its devoted apostle--not to say,
he who unlocked the treasures of its literature to the western world,
was summoned to his glorious rest--his eternal reward! Then he was
hailed by the voice of his Saviour: "Well done, good and faithful
servant: enter thou into the joy of thy Lord:" while he joined the
chorus of the redeemed; "Not unto us, O Lord, not unto us, but unto thy
name give glory, for thy mercy and thy truth's sake." Only a month
before, the venerable Carey, the apostle of India, ascended to his
glory; and with what rapture must they have embraced each other, in the
presence of their common Lord!--But, if no talents, no zeal, no labours,
no usefulness, can elude the sentence of death--should not _we_ then
"prepare to meet our God?
THE CHRISTIAN ARMOUR.
_To the Editor of the Baptist Magazine._
How admirable is the candour and frankness of Christianity! In other
systems and pursuits it is usual to conceal difficulties and dangers,
and to exhibit nothing, openly, but prospects of advantage. Not so the
Captain of our salvation, and those who had learned of him. They call
for self-denial, engage in a life of conflict, and glory in having the
cross to bear. Like an experienced general, the apostle, having rallied
his fellow-soldiers to the onset, reminds them that they had to contend
against no ordinary competitors: not against flesh and blood, (q. d.)
not against them _only_, or _chiefly_, but against beings who were
originally of a higher order, and _even now_, in their fallen state, are
powerful, crafty, and malignant. Whether we consider their nature, their
number, or employments, they are formidable adversaries to man.
_Their nature._ They are wicked spirits, who once were in the presence
and in the service of God; but "they kept not their first estate;"
having fallen by rebellion, and being reserved for the judgment of the
great day, they, like their prince, are "going about seeking whom they
may devour." Still they are angels that excel in strength, whose wisdom
is corrupted into cunning and craftiness, whereby they lie in wait to
deceive. Being _spirits_, they are invisible, and tempt without being
tired. Were they seen, they might be shunned: were they flesh and blood,
they might become weary in their work; but these "rulers of darkness"
have continued the work of wickedness ever since they were cast down
from the heavenly places.
Their _number_ also renders them a terror to the children of men; and
although under restraint, they are permitted to unite their counsels and
force against us. If, in the days of our Lord, seven had cutered the
person of _one_ unhappy sufferer, and _legions_ into _another_, we may
conclude the gross number greatly exceeds that of the human race.
The devil and his angels are represented as a king and his subjects;
whence we may infer that they act in concert, and that, whilst they sow
discord among men, there is an awful concentration of power and of
policy amongst themselves.
Their usurped _dominion_, and constant _employment_, are often referred
to in the holy Scriptures; and not an instance of extraordinary
degradation of character, of disaster of condition, but is traced to
the influence of the wicked one, who is emphatically called the "ruler
of the dark ages of this world." He blinds the mind--hardens the
heart--leads captive at his will--resists the prayers of the
saints--stifles the cry of the sinner--and (as in the case of Job) puts
forth a dreadful power by the destructive elements of nature: and were
it not for the restraints of divine Providence, and the operations of
grace, the history of man would be a record of continual crime, and
consequent misery.
We are here particularly admonished to "stand against the wiles of the
devil." Open violence might excite alarm, especially were it understood
from whence it proceeded; but secret stratagem has proved more
successful, both in drawing men into sin, and preventing their return
to God.
In presenting temptation, he diligently studies human character, and,
observing the weakest side, and waiting the unguarded moment, obtains
advantage over us without awakening suspicion.
Thus, in the case of Eve, the only thing she could desire in Paradise
was more knowledge; of Judas, more money; and of Ananias, more honour;
and for these objects, Satan, by his wily representation, induced the
first to eat the forbidden fruit; the second, to betray the Lord of
glory; and the third, to lie unto the Holy Ghost.
Hence the proud, the passionate, the polluted, the timid, and the
melancholy, are easily approached through the medium of some common
failing, or constitutional infirmity; and no one suspects that a devil
is near them, till the iniquity is committed: and the deed once done,
the tempter laughs at their calamity, and becomes their tormentor. The
same policy may be observed in the _seasons_ selected by him to ensnare
and overthrow the unwary. As a cunning adversary considers when the
troops are fatigued, scattered, asleep, or intoxicated; so the devil
assaulted the Saviour when alone, after fasting forty days, and just
before his crucifixion. As the pirate and the robber pass by and spare
the empty vessels, and the poor, but watch for those that return laden
with treasure; so this malignant foe resisted Joshua at the throne of
grace, sifted Peter as he descended from the mount, and sent his
messenger to buffet Paul when he had been caught up into the third
heavens. His wiles may be also seen in the _instruments_ employed: they
are such as have authority, influence, or reputation; so that a man's
deceiver shall be among his friends, "and his foes those of his own
house."
The artifice of this great adversary is not less manifest in _the
means employed to prevent our return to God_. Like a strong man armed,
he keeps his palace, and his goods are in peace; and to secure the
captive, he more frequently has recourse to fraud than to force, and
succeeds rather by stratagem than by strength.
To prevent alarm, he will suggest every mitigating circumstance
respecting their guilt; represent that it is an easy matter to repent
and obtain mercy at the last moment of life; or, if he cannot compose
the alarmed conscience with such opiates, he will change his course, and
represent their sins as peculiarly aggravated; their case as singular
and desperate; their day of grace as past; and that, having committed
the sin against the Holy Ghost, it is in vain for them to repent, or
expect forgiveness! Thus, from the pinnacle of presumption, he will
precipitate them into the gulf of despondency. Were it in his power to
prevent it, there would be no more joy in heaven at the repentance of a
sinner, and the light of hope, on earth, would be extinguished for ever.
Nor does he rest with having misrepresented the character and condition
of the sinner to himself; he will distort and conceal the true character
of God: at one time representing him as too merciful to punish any one
eternally for such faults as theirs; at another, that the insulted
Majesty of heaven meditates vengeance, and his holiness and justice
would be dishonoured if their multiplied and heinous offences were
forgiven; diverting their attention from the peculiar discoveries of the
gospel, he will, as in the conflict of our blessed Lord, bring the
Scriptures themselves to confirm his wicked suggestions, and, by a false
application of difficult and detached passages, hide from us the divine
perfections, as harmonizing and glorified in our redemption by Jesus
Christ.
One other stratagem may be mentioned, which, for the subtlety of its
nature, and the frequency of its use, requires especial notice. Satan
will often transform himself into an angel of light, and by means of
some popular minister, or talkative professor, promise a speedy growth
in divine life, but, in reality, will _divert from all proper thoughts
of God, and of themselves_. He will draw the young convert into some
matter of doubtful disputation, either of doctrine or discipline in the
church. He will either explode some important truth, or carry it into an
improper extreme, turning spirituality into mysticism, or liberty into
licentiousness. Having thus entangled the inexperienced in some
labyrinth of error, Satan cares not, if, under a profession of religion
he can but lead away from the simplicity that is in Christ; and
substitute for the spirit of the gospel a spirit of pride, and of
discord, in which all the angry passions find their element, and the
souls of men are lost for ever, amidst furious contentions about
religion. "Where-fore, take unto you the whole armour of God." Seeing
you are placed in circumstances that will require the faithful use of
every part of it, see that nothing be wanting to your steadfastness.
The armour is chiefly of the defensive kind, by which we may maintain
our standing in the Christian warfare.
There is an "helmet" for the head, a "breastplate" for the heart,
"shoes" (or greaves) for the feet, a "girdle" for the loins, a "shield"
that may be moved for the defence of every part that may require it, and
a "sword" by which deadly wounds may be inflicted on the enemy. Of these
we cannot now speak particularly, but shall hereafter, if God permit.
We close with three observations:--1. There is no preparation for the
back: hence we are to understand that we are to face the foe; and should
any think to flee for safety, they expose the unprotected part to the
enemy, and become an easy prey. 2. No direction is given for those who
shall use this armour aright, and yet be vanquished: from which we infer
that such a case cannot occur. This is an armour _of proof_, which never
has failed, and, if used in the strength of the Lord, is sure to be
effectual. Let the Christian army know that Satan, with all his power
and subtlety, shall never finally prevail against them. Thus armed,
_their head shall be preserved from error, their heart from iniquity,
and their feet from falling_. 3. This is expressly GOD's armour, and we
can receive it at the hands of no one but the Captain of our salvation.
As, when God decreed the destruction of Babylon, we are told that "the
Lord opened his armoury, and brought forth the weapons of his
indignation;" so, when Christians are called to fight the good fight, to
resist Satan, and overcome the world, a suitable armour is provided, and
we are directed to put it on, that we may war a good warfare,--
"Till, crowned with victory, at his feet
We lay our laurels down."
_Clapham._ J. E.
THE REV. J. BERRIDGE.
_To the Editor of the Baptist Magazine._
In your last month's magazine I was not a little pleased to meet once
more the signature of my late excellent friend, John Sutcliff, of Olney.
The story, also, related by him concerning the pious Mr. Berridge,
delighted me much; to see such zeal and firmness in his great Master's
cause, persevered in, even to the end; and to perceive how wonderfully
the Lord protected and delivered him, amidst the most inveterate
enemies. Is not here a striking display of a good Master, and a faithful
servant?
On reading this pleasing and interesting anecdote, it immediately
occurred to my mind, that a long time since I paid a visit to this
excellent man, of a most pleasant kind; it was in the summer of 1777,
when on a journey from Yorkshire to London, through St. Neot's, where I
stopped to supply the congregation of Independents two Sabbaths. Everton
being but a short distance from thence, I felt a strong inclination to
take that opportunity of paying a visit to this good old man, who I had
several times heard preach at the Tabernacle in London, and for whom I
felt no small degree of respect. Consequently I rode over to Everton,
and was kindly invited by the old gentleman to dine with him; on this
occasion, I well remember requesting him to inform me of his adventures
as an itinerant preacher, for I knew he was employed in such services.
The following case Mr. Berridge narrated to me: "I had been preaching in
a village near Cambridge, at a time when there was a strong opposition
in that neighbourhood to preaching out of doors. Having fixed upon the
place, and being furnished with a little table for my pulpit, while I
was engaged, I thought I felt something moving under me, but was not so
much incommoded as to interrupt or hinder me in my work. Having
concluded the service, I retired, safely, from the crowd, into the
cottage of a poor woman. I had not been there long, before some person
came to the door, who wished to see me; but the poor woman was so
alarmed, that she dared not at first open the door, for fear I should be
ill-treated. I desired her immediately to open the door, and not be
afraid. Soon after a man came in, trembling, and most earnestly and
humbly begged my pardon, for he fully intended to throw me down, but
felt himself powerfully restrained from doing so." Mr. Berridge was not
a little affected by his confession, and said to me, I had him under my
table as my prisoner, for he dared not stir to hurt me: and he hoped
this might be followed by happy results to this convicted culprit.
As he rode upon a high horse, which he showed me, he was often
discovered at a considerable distance: and the rude people commonly
cried out, "Here comes the old devil of Everton!"
On the top of Mr. B.'s clock, this remarkable motto was written, "Pay
me short visits." This, I think, was no bad caution to his numerous
visitants.
To conclude my story: Soon, soon all these oppositions to the invaluable
gospel will cease, and the faithful labourer will enter upon his
everlasting rest, when the truly wise shall shine as the brightness of
the firmament, and they that have turned many to righteousness (which,
I doubt not, was the happy case of this faithful servant of God) shall
shine as the stars for ever and ever.
_K._ R. H.
ON THE USE OF INSTRUMENTAL MUSIC IN DISSENTING CHAPELS.
_To the Editor of the Baptist Magazine._
Two pieces have lately appeared in your excellent periodical on this
subject. Though the former considered the use of Instrumental Music, in
Dissenting Chapels, inconsistent with the simplicity of our worship, the
ground is fairly open, I conceive, for further investigation. Believing
that truth is promoted by free discussion, and that your magazine is
friendly to both, I also rely upon your candour, for the admission of
the following observations on the impropriety of Instrumental Music in
the worship of God.
It is, in my opinion, opposed to the spirituality of the New Testament
worship. When the Christian dispensation took the place of the Jewish,
it swept away the load of carnal rites and ceremonies with which that
nation was burdened. Of these carnal ordinances it is universally agreed
that Instrumental Music was a part: with them, therefore, it is finally
abolished; nor do I see how we can reinstate it in the worship of God,
without violating his kingly prerogative, and impairing the spirituality
of his worship, by the introduction of grosser materials, which he has,
by direct appointment, excluded.
Instrumental music appears to me to be a departure from the practice
of the primitive church, as well as a soil upon the spirituality of the
New Testament worship. It has, from time immemorial, been the custom
of innovators upon divine worship to construe the silence of the
scriptures, concerning their innovations, into consent. Every one who
understands the principles of Protestant Dissenters knows that their
silence in such a case is a loud condemnation. No better reason, I
believe, can be assigned for banishing any thing from the worship of the
sanctuary, than the fact, that it is not sanctioned by the command of
the apostles, nor by the example of the early Christians. Where, allow
me to ask, is Instrumental Music sanctioned in the worship of the
Christian dispensation? The apostle Paul exhorts us to "teach and
admonish one another in psalms and hymns and spiritual songs." The same
apostle, when in jail with Silas at Phillippi, "prayed and sang praises
unto God." Pliny, in his celebrated letter to Trajan, A. D. 106, or 107,
says of the Christians in his time, that they were "accustomed, on a
stated day, to assemble before sunrise, and to join together in singing
hymns to Christ, as to a deity."
But where have the apostles sanctioned Instrumental Music, by precept or
example? When and where did the primitive Christians employ it in the
worship of God? The truth is, as all who are acquainted with
ecclesiastical records know, Instrumental Music is a piece of popish
tinsel and show; and moreover a comparatively recent invention of popery
itself. That musical Instruments were not used, says the author of the
Biblical Cyclopædia, even in the Popish Church, in Thomas Aquinas's
time, about the year 1250, appears from the passage in his questions:
"In the old law, God was praised both with musical instruments and human
voices; but the Christian church does not use instruments to praise him,
lest she should seem to judaize."
If, Mr. Editor, there is any justness in these observations; if
instrumental music is an inroad upon the spirituality of the New
Testament worship, and a departure from the example of the primitive
church; then it is not its "tendency to create a unison of voices, which
must tend so materially to produce a unity of feeling;" nay, it is
nothing less than the direct command of God that can authorize its
introduction into his worship.
Some may think this paper attaches too much importance to Instrumental
Music, especially when discreetly and soberly used, in divine worship.
But the use of it at all, involves a dangerous principle; and if the
church of Christ allows one erroneous form to encrust itself upon her,
that will soon attract to itself other evils of the same kind, until
the whole is degenerated into one common mass of corruption.