He sometimes said, "Soon will this toilsome life be o'er." Feel soft as downy pillows are," &c. Speaking of his sufferings, he said that his "rest would be the sweeter." About three hours before his death, he repeated "Jesus, lover of my soul, Let me to thy bosom fly, While the nearer waters roll, While the tempest still is high; Hide me, oh my Saviour, hide, Till the storm of life is past, Safe into the haven guide, Oh receive my soul at last." About an hour after, he said, with a smiling countenance, "Glory be to God, the blood of Jesus cleanses and purifies,—the Lord Jesus gives the victory;" which last he repeated several times. Finally, he closed his own eyes, and then peacefully fell asleep in Jesus, on Wednesday morning, at half past nine o'clock. He had been fifty-five years a member of the Methodist society. He has left but one person behind him, in the church, who was a member in this city before him, and that one is his bereaved widow. May she be kept until she shall be called to join her departed husband in the paradise of God. upright; for the end of that man is peace. Mark the perfect man, and behold the PETER P. SANDFORD. New-York, April 3, 1825. POETRY. For the Methodist Magazine. Fair orb, whose mild resplendent beam The dreams of youth's unclouded day; As earthly joys have proved to me. Where, where are those who loved with me Where are the friends of early years! Where are the hearts I loved so well? While pensive memory pours her tears, Let time and death their trophies tell. The white surf rolling o'er the beach, The waves receding to the sea, To my fond heart the lesson teach, Of human life's inconstancy. But thou, fair orb, art still as bright, As placid still thy silver beam, As when I saw thy trembling light Shine brightly on my native stream. And thus, amid the varying scene Of life's uncertain grief or joy, Where cares and sorrows intervene, Each fond illusion to destroy; Religion sheds a tranquil beam To chase the shades of grief away, As o'er Scioto's gentle stream, I mark, fair moon, thy silver ray. CAROLINE MATILDA. From the Wesleyan Methodist Magazine. Disown'd by heaven, by man oppress'd, Outcasts from Zion's hallow'd ground; Wherefore should Israel's sons, once bless'd, Still roam the scorning world around? Lord! visit thy forsaken race; The veil of darkness rend in twain, Haste, glorious day! expected long, When Jew and Greek one prayer shall pour; One God with grateful praise adore. NO. 7.] FOR JULY, 1825. DIVINITY. [VOL. 8. UNION OF FEAR, HOPE, LOVE, AND JOY, IN THE BELIEVER. BY THE REV. FREEBORN GARRETSON. (Concluded from page 214.) III. THERE is a union in the souls of believers between fear and love love without fear would become secure, and fear without love would be slavish. Love is the dearest companion of filial fear there is nothing more fearful than genuine love, and nothing more loving than a filial fear. These two graces sweetly draw the soul to God. Love is the grace that unites the soul to God, and fear keeps it from departing from him. "I will put my fear in their hearts," saith the Lord, "that they may not depart from me." It is observable that these two graces have the same promises made to them. "He will fulfil the de sire of them that fear him; he also will hear their cry, and will help them. The Lord preserveth them that love him." Ps. cxlv, 19, 20. Thus we find these two graces embracing and supporting each other, and it seems the Christian character cannot be complete without them. An objection to this doctrine has been brought from the epistle of St. John, i, 4, 18. "There is no fear in love, but perfect love casteth out fear, because fear hath torment: he that feareth is not made perfect in love." If we understand this passage of Scripture in the way St. John intended it to be understood, we shall see that it does not contradict the foregoing doctrine. This fear which objectors suppose to be irreconcilable with love, is not a fear of the judgments of God, but of persecution or suffering which leads to distrust God; but when the love, which this text speaks of, is perfected, it conquers the fear of death and hell, though the happy possessor of religion is brought to the stake for Christ. In this way Tertullian, of old, understood and explained this passage: his words are, "What fear can be understood here, but the author of our denial of Christ? What perfect love are we to understand here, but that which puts all slavish or sinful fear to flight, and animates a confession of Christ in the face of a persecuting world?" Several reasons might be given to confirm Tertullian's explanation. The first I would draw from that expression in the 17th verse, "Herein is our love made perfect, that we may have boldness in the day of judgment;" which I would read thus: Herein is our love made perfect and crowned, that we may have boldness in the day of temporal VOL. VIII. July, 1825. 32 judgment, when we are arraigned before princes for the cause of Christ. Secondly, I would view the similitude which is made between Christ and us, "Because as he is, so are we in this world." As Jesus Christ, while upon earth, laid down his life to seal the truth, so while we are in this world, upon the call of God's providence, we should lay down our lives for the confession of the same blessed truth, willingly and unhesitatingly. Thirdly, it is said in the 18th verse, "He that feareth is not made perfect in love." The apostle saith, fear hath torment. But it is said of Christ, Heb. ii, 15, that he came to "deliver them who, through fear of death, were all their life time subject to bondage." Where there is the fear of death there cannot be the perfect love of Christ; for a person who is a coward in religion is nigh apostasy. That person who is afraid of death when he is called to suffer, even to the loss of his life, is in danger of denying Christ and becoming an apostate: but when this perfect love of Christ reigns and triumphs, it is stronger than death and the grave. However formidable death and the grave may appear, yet this perfect love of God will enable the believing soul cheerfully to submit. It is no time to distrust our gracious benefactor when we are called to suffer for his name, and in his cause. If this interpretation should appear novel, or should any one think it not Scriptural, he may substantiate the truth of my doctrine in this way. A slavish fear of God as a judge, or to doubt his favour and protection, is incompatible with perfect love, for perfect love casteth out all such fear: but, I doubt not but the other explanation is the primary meaning of the Spirit. Those who are only babes in Christ, may, and frequently do, doubt their adoption; and those who are deeply experienced in the ways and love of God, may frequently doubt their standing, though at other times their evidence may be clear. St. Peter saith, 2 Peter v, 10, "Make you perfect, stablish, strengthen, settle you." I have been acquainted with some who were not only established, but strengthened, settled in this deep work of grace, and have the abiding evidence, not only of their adoption, but also of St. John's perfect love which casteth out fear. As this love increaseth, so doth a holy reverence for God, and a holy filial fear of offending him. This person saith, I cannot stand a moment without Christ, for I am dependant upon him for my being and well-being. In his light I see light, and by his power I am kept to the day of redemption; for I have no work, or merit, but in and from Jesus Christ. I am in a state of probation, and dare not say it is impossible for me to fall away and be lost, but I stand by faith in the Son of God, and believe his power sufficient to keep me to that day; and I have no doubt but he will do it, for he is my wisdom, righteousness, sanctification, and redemption. The filial, loving, hoping eye of faith, should be continually fixed on Jesus, as our all, and in all. God's holy children have nothing to do with slavish or distrustful fear. Jesus is always ready to do his faithful children good; and when we see nothing but vileness and imperfection in ourselves, we must look up and see a fulness in Jesus, and claim all the promises, for in him they are yea and amen. While filial fear sweetly unites with perfect love, let us go on, till faith is lost in sight, hope in enjoyment, and when perfect love will reign and sing with Christ in heaven for ever. IV. The union of fear and joy in the souls of believers. This may seem to be a mystery to the carnal mind; yet it is one part of the mystery of godliness which grace teacheth us, and a holy soul is instructed in. Hence it is said in Scripture, that they did rejoice in God's goodness, and yet they feared his goodness. In Acts ix, 31, we read, "Then had the churches rest throughout all Judea, and Galilee, and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied." Neh. xii, 43, "Also that day they offered great sacrifices and rejoiced; for God had made them rejoice with great joy: the wives also and the children rejoiced, so that the joy of Jerusalem was heard even afar off." A great variety of passages of Scripture might be brought to show the union of these graces. Under two particulars this part of the subject may be explained. 1. Fear qualifies joy. 2. This joy characterizes and evidences our fear to be of the right kind. 1. This fear of God qualifies our joy. Were we to separate fear from joy, would it not become light and vain? and were we to abstract joy from fear, would not fear become slavish? David saith, Psalms ii, 11, "Serve the Lord with fear, and rejoice with trembling." Christians experience a sweet contemporation of these graces, holy fear, and pure joy. The soul is the most noble part of man; for his Creator has blessed him with rational powers and affections, and he will be culpable if those precious gifts are not employed properly. All our feelings and exercises should be regulated by the word and Spirit of God. Religion, we grant, cannot be fully comprehended by reason; yet we dare venture to affirm that no part of it is incompatible with reason. In order to a right government of our passions, we should call into action every power of the soul, and from the help afforded we shall be able to try the spirits, and reject the evil and cleave to the good. I would not be understood to discard feelings, for that would indicate ignorance and impiety; but we should have the passions under proper regulations, and that which is purely spiritual should always take the lead, and be it remembered that that joy or ecstacy, flowing from the pure 1 Spirit, has with it an awful reverence of the omniscience and purity of Deity, in whose presence we are every moment, and from whom we derive all our blessings. As there are different kinds of joy, so they spring from different sources: one kind is of a carnal or animal nature altogether, and has no object in view higher or beyond this world. And if that part which is merely animal obtains the ascendency over the good, we are in danger of leaving the Word and the Spirit, and running into extremes, the fruits of which will be death in the soul. I do not wish, in this place, to descend to particulars, but this much I will say, that moment we cease to take the Spirit for our guide, and the Word for our rule, we are in danger of running into error. Joy that is purely spiritual rises vastly higher than carnal joy, or that of a mixed nature. It is deep, it is pure, and it is durable; every string is equally and divinely touched, and every power and affection of the soul sweetly harmonizes in this glorious work. Let us view Isaiah in his ecstatic vision, chap. vi, "I am a man of unclean lips," &c. "I have seen the Lord of hosts," &c. The discovery he had of the purity and transcendent glory of his Maker, threw him prostrate, humble at his feet; and he was filled with wonder and adoration. It is in the light of Jehovah we see light; and when we have this holy fear of God we sink as nothing in our own sight, and can truly rejoice in God our Saviour. St. John had a glorious view of Jesus Christ, Rev. i, 16, 17, "His voice as the sound of many waters. He had in his right hand seven stars; and out of his mouth went a sharp two-edged sword; and his countenance was as the sun shining in his strength; and when I saw him I fell at his feet as dead." The prophet Daniel had a glorious view of the blessed Jesus, chap. x, 5, 6, "Then I lifted up mine eyes and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning; and his eyes as lamps of fire; and his arms and his feet like in colour to polished brass; and the voice of his words like the voice of a multitude," &c. Under a view of so glorious a personage, Daniel saith in verse 8, "There remained no strength in me, for my comeliness was turned into corruption, and I retained no strength." Moses and Elijah had glorious discoveries made to them; and the disciples, at the transfiguration of Christ, said, "It is good for us to be here ;" and they desired to remain in that blessed place. If a glimpse of the beatific vision thus enraptures the soul, how must we feel when we are all spirit, and capacitated to dwell in the effulgent beams of Jehovah. In every instance we discover the holy fear of God qualifying pure joy. Whenever we see ungraceful throes or unseemly gestures among the people of God, we may be sure the enemy has a hand |