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transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed."* By his blood he became the mediator of a new covenant, into which he thus procured us admission, a covenant, both better than that of works which God made with the Jews, and established upon better promises.t By his blood he hath restored us to our allegiance to God; and hath "suffered for us in the flesh, that we should no longer live in the flesh, to the lusts of men, but to the glory of God." By his blood he hath opened to us the gates of heaven, that they, who faithfully serve the living God in his Church here, may be admitted to serve him in his sanctuary hereafter: For," for this cause, says the Apostle, pointing in the following sentence to the great and ultimate object of Christ's sacrifice," he is the mediator of the new covenant, that by means of death, for the redemption of the transgressions, that were under the first covenant, they which are called might receive the promise of eternal inheritance."

Such are among the principal blessings which Christ shed his blood to purchase; blessings, which he has purchased for all mankind, and which he offers alike freely to all; but which will eventually be enjoyed by none but those who embrace him by faith in his blood, and follow him in holiness of living. Be it our care, my brethren, so to "hold fast the profession of our faith," and so to follow his precepts and his example, that we may not fall short of his salvation. And, if thus we do, while we regard the blood of Christ as the price of our redemption, let us at the same time convert it into a source of humility and confidence: of humility on our own parts; and of confidence in him. For how can we be otherwise than humble, when we reflect upon the necessity of Christ's blood being shed; a necessity occasioned by that corruption of our nature, and by those manifold sins which we all commit, and which, but

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for the offering of our blessed Saviour on the cross, must have led to the everlasting punishment of us miserable sinners? And how can we fail of perceiving, that to trust to our own works or deservings, instead of relying upon the merits of Christ, is to trust in the staff of a broken reed; on which if a man lean, it will go into his hand and pierce it? But then, on the contrary, how can we avoid feeling and cherishing the most delightful confidence, when we reflect upon the voluntary shedding of the blood of Christ, who offered himself without spot for our redemption? And how can we fail of placing our sure trust and confidence in him; believing that God the Father, who spared not his own Son, but gave him for us, will with him also freely give us all things necessary for our salvation; that God the Son, who hath redeemed us by his cross, will never leave nor forsake his faithful followers, but raise them up and justify them at the last day; and that God the Holy Ghost, through whom Christ offered himself to the Father, will continue to sanctify those whom he hath regenerated at their baptism, and constantly strengthen them with his assisting grace, provided they grieve him not by their sins, nor resist him through the hardness of their hearts, until they be finally admitted into glory?

Account of the SYRIAN CHRISTIANS, in a Letter from a Gentleman who lately visited them, to his Friend in London.

"Columbo, October 28, 1816. "I will now leave Goa, to say something of the Syrian Christians whom we visited, and of whom I will hereafter send you a more complete account. You will be surprised to hear that these Syrian Christians are at present neither Nestorians nor Eutychians. They disclaim the errors of both, and profess to believe Christ to be very God and very man. however, acknowledge seven sacraments. In baptism they use water only, and sign with a cross the eyes, nose, mouth, and ears; to signify, as

They,

they say, that these senses of the carnal man are to be obedient to the cross.

In the Lord's supper they use leavened bread, and stamp the wafer with a cross dipped in oil; but in neither of these sacraments do they use salt. They have two bishops, both residing at the same place; but only one of them appears to have any charge of the clergy. Their priests are ordained by the imposition of hands; and though they have but three orders, bishops, priests, and deacons, yet they have many different degrees in each order. I understand there are three among the priests, and four among the deacons. They formerly had archdeacons, but have none at present. They have many customs among them which mark them as an Oriental Church; but both their ceremonies and their doctrines have been much corrupted by the Church of Rome. They administer both bread and wine to the laity; but the elements are then mixed together. They do not believe in transubstantiation; though they say the body and blood of Christ are verily, and indeed taken by the-faithful communicant. They do not believe in purgatory, but they believe that there is a common receptacle for the souls of men after death, into which Christ descended, in the interval between his cruciaxion and resurrection, and to which they think he alluded when speaking to the thief on the cross; and that Christ, at his descension, relieved the souls of all then there; and that the souls who have died since, will remain there till the general resurrection, when they will be judged according to their deeds. In the mean time, the good are supposed to feel a pleasing hope of happiness, and the wicked a fearful looking for of judgment. They believe that certain saints and martyrs are in a heaven above this receptacle, and yet not admitted into the presence of God. They pray through the intercession of saints; but strenuously deny that they worship saints, and will not allow any images of them in their churches, professing that salvation is through Christ alone. Their liturgy and the whole service is performed in

the Syriac language, which is understood only by the priests; they have however, of late years, used in many of their churches the Malayalim translation of the Gospels, which was made chiefly by their present bishop, Mar Dionysius, (then Ramban Joseph,) under the superintendance of Mar Dionysius, who was the bishop in Dr. Buchanan's time. I was present at their performance of divine service on a Sunday, and which, I am sorry to say, partakes in some measure of the superstitious mummeries of the Papists. They use frankincense, chaunt the whole service, cross themselves often, elevate the Host. On the Sunday, they have a very useful custom of reading a portion of the Gospels, in Malayalim, from the altar, and then briefly expounding to the congregation. They do not preach as Europeans do, nor use pulpits: they have no schools, and little means of teaching the poor; but this arises rather from their extreme poverty than from any unwillingness to teach and he taught. Indeed, considering the persecutions they have suffered from the Papists, and the proselyting ravages of Tippoo Saib, I am thankful and surprized that they still retain so much of genuine Christianity.

The dress of the priests consists of loose white trowsers, with a white surplice and a red silk cap. The pro per dress is of a dark colour; but they told us, that they were too poor to purchase it: each priest has a pastoral staff, generally tipped with gold. At ordination, the priests profess to sign the Canons of the Council of Nice, which are read to them by the bishop but they could not show us any copy. of them. They, at the same time, swear to shave the crown of the head, and not to shave their beards; to fast on the fourth and the sixth days of the week: but they do not engage to lead a life of celibacy: this custom has crept in among them from the Romans. The bishop, Mar Dionysius, has lately sent a circular letter to his clergy, expressly stating that they are at liberty to marry some have actu ally availed themselves of this permission, and forty more have declared

their readiness to do so when their circumstances will adınit. Their incomes are wretchedly small, merely fees and gratuities. They all, both bishop and clergy, earnestly besought us to give them copies of the Scriptures, both in Syriac and Malayalim. "The form and architecture of their churches is simple, and may be Syrian; the windows long and narrow, not pointed, as Dr. Buchanan implies. They possess very few books; I understood no printed ones but the Gospels in Malayalim; and besides the Scriptures in manuscript, they have some sacred hymns and their liturgy, which are often obliged to be carried from one church to another for service. "They were very much pleased with the Bishop of Calcutta's visit, and expressed a very earnest desire to put themselves under the protection of the English. Colonel Munro, the British Resident at Travancore, is doing a great deal for them: he has established a college for the better education of their priests, and employs many of them in his public office.-I must not omit to mention one interest

ing and truly pious custom of these Christians. The father of a family collects his children around him in the evening; and sitting on a sod on the outside of his cottage, he reads or repeats portions of Scripture to them. These, of course, consist chiefly of such passages as are most easily understood and retained in the memory -the parables, the passion and death of Christ, &c.—which he explains, and dilates on the doctrines and duties of Christianity as he is able."

For the Christian Journal.

Utica, August 28th, 1817. The Rev. Dr. BowEN arrived in this village on Friday last, to "solicit subscriptions for the founding and endowing of the Theological Seminary of the Protestant Episcopal Church in the United States of America." Considerable solicitude was felt and expressed, to aid him in the attainment of an object of such vital and lasting importance to the well being of the Church. Dr. B. preached on Sunday, when he brought the object of his mission before the congregation,

Dr. Middleton,

and home to every one's bosom who has good will to Zion."

Early on Tuesday morning there was left at the house of the Rev. Mr. BALDWIN,

in a place where it would be readily discovered, a paper enclosing a small sum of money, and written within as follows:"DEAR SIR,

"Please to accept this small mite, cast into the treasury, from one that was neg lected to be called on yesterday. O that the young and old, rich and poor; yes, every one, were sought out in every good

cause-Zion would not have to lament so much dryness."

ments accompanying it, produced in the

This secret donation, and the fine senti

mind of Mr. Baldwin an instant determi-,

nation to give every person in his congregation an opportunity of casting their of ferings into the sacred treasury; and he was happy to find that the good feelings expressed by the unknown donor, awakened very generally those kindred sensibilities, which it is equally the honour and the delight of the human mind to cherish. The person making the donation, is doubtless one whose pecuniary circumstances forbade the gentlemen soliciting donations to call on him. this "neglect" did not hinder him from communicating what he had previously determined was proper for him to give toward promoting an object which contemplates the educating of a succession of godly young men for the sacred ministry. This act of beneficence, and the sentiments expressed by the donor, should be told whenever contributions for the above object may be solicited. And wherever Episcopalians dwell, there the

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principal, or secondary agents should pe netrate. Every Episcopalian should be "sought out" in this good cause," and should come forward and gladly con tribute to the Theological School Fund according to his ability, for not one is uninterested Every Episcopalian should be anxious to have his name enrolled among the list of subscribers; and he should feel that to neglect this, is to deprive himself of an imperishable honour.

In the last number of the Christian

Journal, an obituary notice of BISHOP

DEHON was inserted. Some of the senti

ments expressed in it, being justly deemed erroneous and censurable, the Publishers think it their duty to state, that it was hastily extracted from a newspaper, without much attention to the precise import of every part of it; and that it was inserted during the absence of the person who prepares the matter for the Journal.

Printed and published by T. & J. Swords, No. 160 Pearl-street, New-York.

No. 18.]

CHRISTIAN JOURNAL,

AND

LITERARY REGISTER.

TUESDAY, SEPTEMBER 30, 1817.

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(Abridged from Cox's Lives of the Primitive Fathers.) EVERY pious Christian will readily acknowledge, that the subject of the present memoir derives additional interest from the circumstance of his relation, by both his parents, to our blessed Saviour. His father, Cleopas, was the brother of Joseph, and his mother the sister of the Holy Virgin. Great, however, as may be esteemed the honour of being thus personally related to the Lord Jesus Christ, it was an infinitely greater one, that he was a partaker of a similar spirit, and interested in his great salvation; a privilege, indeed, of which every genuine believer is equally a partaker. Hence, when the woman in the Gospel, struck with admiration of the authority and eloquence of our Lord's teaching, exclaimed, "Blessed is the womb that bare thee, and the paps which thou hast sucked," fearing lest she should rest satisfied with a transient impression of his excellency, instead of seeking to derive from him real and permanent benefit, he answered, with a wisdom and tenderness peculiarly his own," Yea, rather blessed are they that hear the word of God, and keep it."

Simeon, afterwards bishop of Jerusalem, was probably a native of that city. He was born about thirteen years before our Lord's incarnation.

It is generally supposed that he was of the order of the Rechabites, that pious sect among the Jews, who, for the strict obedience they paid to the injunctions of their father Jonadab, furnished so powerful a contrast to the base ingratitude and disobedience of Israel to God.*

* See Jeremiah, chap. xxxv. VOL. I.

[VOL. I.

According to Hegesippus, when our Lord entered upon his public ministry, Simeon became his constant disciple and regular attendant. He is also supposed to have been one of those seventy who were commissioned by our Lord to go before him through the different parts of Judea, and prepare the people for the reception of his doctrine. They are mentioned in the Scriptures only in one place,* where their first mission appears to have been restricted to the Jewish nation. We have, however, no reason to suppose that their authority was withdrawn after they had fulfilled this charge, but may rather conclude, that they were in general employed amongst the first evangelists, in declaring through different countries the glad tidings of salvation. Amongst this company we may reasonably suppose, that the venerable subject of the present memoir was engaged during the most efficient years of his life. But of the nature of his labours, or the success of his ministry, we have no record. There is, however, a book written, in which all the actions of the righteous are fully and faithfully preserved; and a day is approaching, "when they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever."

At length, in the year 62, we meet with Simeon at Jerusalem; but whether he regularly resided there, or was in that city merely on a visit, is not ascertained. He was called, however, at that time to witness a scene truly affecting, which was the means of ultimately fixing him as a bishop in that most important situation.

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* Luke x. 1.

The malignity of the Jews against the Christians had long been proverbial. Eighteen years before this period, James, the son of Zebedee, the first of the apostles who suffered martyrdom, was slain by the order of Herod Agrippa, to gratify the murderous spirit of the people. A remarkable circumstance attending his martyrdom is recorded by Eusebius. The man, who had drawn him before the tribunal, when he saw the readimess with which he submitted to his fate, was struck with remorse; and by one of those sudden conversions, which have more frequently happened in times of persecution than of peace, and are then more worthy of being considered genuine, was himself turned from the power of Satan to God. In a moment, from a persecutor he became a martyr, boldly owned Christ to be his Saviour, and, as they walked on together to the place of execution, earnestly entreated the apostle's forgiveness. James readily granted this request, embraced him as a brother, and pronounced on him his apostolic benediction," Peace be unto thee." They were then beheaded together.

This wonderful and interesting conversion of an opposer appears to have produced little or no effect on the minds of the Jewish people. Peter was shortly after imprisoned, and rescued from martyrdom, only by a miracle; and Paul, whose death they had long been plotting, narrowly avoided the fate they intended him by appealing to Cæsar.

Irritated by the defeat they had sustained, the Jews were now determined to wreak their vengeance upon James, surnamed The Just, bishop of Jerusalem, who is also frequently called James the Less, to distinguish him from James the son of Zebedee. In this attempt they made no doubt of succeeding, as he was merely a Jew, and could therefore plead no Roman privilege.

The interval between the death of their old governor, Festus, and the arrival of his successor, was deemed by Ananias, the high priest, who was invested with the supreme power until Albinus should arrive, as a propi

tious opportunity for executing their design. He therefore called a council, before which he summoned James, and accused him of breaking the law of Moses. But it was not an easy matter to procure the condemnation of this apostle. His holy character extorted reverence, where it failed to generate affection; and numbers, who could not bear his religious principles, were constrained to admire the gentleness of his manners, and the excellency of his life.

At length the council persuaded the apostle to mount one of the pinnacles of the temple, and declare to the people, who were assembled to celebrate the passover, his sentiments respecting Christianity; hoping that they should prevail upon him, under some plausible pretence, to renounce his principles. James standing where he was bid, was then desired by the Jews to declare what was the gate of of salvation * or, in other words, the true means of obtaining eternal life. The holy apostle, undaunted by the number and power of his enemies, immediately replied, that Jesus Christ was the door of salvation; probably alluding to our Lord's own words, "I am the door of the sheep." He then enlarged upon the glory and dignity of the Saviour, and declared his belief that He was then sitting at the right hand of power, and that He would come in the clouds of heaven.

Several of the people, struck with the holy fervour of the apostle, and, we may add, with the force of truth suddenly breaking in upon their minds, glorified God, and exclaimed aloud, "Hosanna to the Son of David.' Ananias and the rulers, finding that their attempts to ensnare him were without success, suddenly changed their mode of attack, and crying out with apparent horror, that Justus himself was seduced, threw the apostle down from the place where he stood. Though severely bruised by the fall, he had strength to kneel down and to

* Gate, among the Jews, signifies metaphorically, the entrance, introduction, or means of acquiring any thing. So they talk of the gate of repentance, the gate of prayers, and the gate of tears.

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