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Sermons for Children, Vol. II. By the Rev. T. Reader, G. Burder, W. Mason, Esq. and others. 8d. embossed.
THE first volume of Sermons to Children, is deservedly high in public esteem, having gone through several editions. This second vo lume is a compilation progressively arranged; and chiefly written by the authors above mentioned, whose
names are a sufficient recommendation. Some of them being rather long, are a little abridged; and Mr. Mason's is divided into sections. We sincerely hope this volume will be equally acceptable with the former.
FAST SERMONS. [Concluded from our last.] A Sermon. preached at the ParishChurch of St. George, Southwark, before the Loyal Southwark Volunteers; also an Address, at the Drumhead, on the Consecration of the Colours. By the Rev. J. Payn', A.B. Lecturer of St. Andrew, Wardrobe, &c. 800, IS.
MR. PAYNE considers his text (Jer. xlix. 19.) as descriptive of the character of the enemy, his sentiments towards us, and the manner of his approach, as illustrative of our motives and means of defence, together with our actual strength, as conditionally prophetic of our deliverance, and their confusion and overthrow.
To the Address is subjoined a very curious Letter from the Rev. Mr. Brand, Rector of St. George's, to his Curate Mr. Wigzel, desiring him not again to employ Mr P. in his pulpit, because he is a Calvinist:
the same wicked sect," which, in the time of King Charles II. de stroyed the church, and laid waste the whole kingdom, for many years, with fire and sword!!!"
Danger announced, and Deliverance songht from God; or the Conduct of Jehoshaphat and his People exemplified in Britain and her King, preached at Hull. By G. Lambert.
founded upon 2 Chron. XX. 2—4; and the preacher's design is explained in the title of his Sermon. In the prosecution of his text he con siders, 1. The invasion of Judah, in the reign of Jehoshaphat; -2. His conduct on the occasion; and, 3. The spirit of attachment and unanimity discovered by his people. These particulars are very suitably applied to our own situation and circumstances in the present important crisis.
The Triumph of Piety over Invasion, preached at West Cowes. By John Styles. 8vo, 6d.
THE text of this Discourse is the same as the preceding; the divi sion and the application similar. The style is animated; but, as often happens with young authors, in some parts inflated.
A Sermon preached at the ParishChurch of St. Mary, Rotherhithe. By the Rev. John Middleton, B. D. Čurate, &c. 4to. 15.
MR. Middleton, from Prov. xxi. 31, considers the time of danger and the means of safety, which are properly explained, on Evangelical principles.
Preparation for the coming of Christ inculcated; in a Discourse, delivered at Newbury. By J. Bicheno, M. A. 8vo, is.
MR. Bicheno selects Rev. xvi. 15, as a foundation of his Discourse; the complexion of which differs considerably from those of his brethren. From a review of the prophecies in this mysterious book of the Revelation, which he appears to have studied with much attention, he suspects that the fifth and sixth vials of God's wrath began to be poured out on the Papal and Turkish Powers in 1797; and, "that the present moment is that of the episode in verses 13, 14, and 15." He accordingly endeavours to alarm us with a sense of our dan gers, arising from our national sins, and to excite proper sentiments of humiliation. "As to individual virtue," says Mr. Bicheno," and the number of them that fear God, the present age, I believe, sur
passes most that have gone before it; yet, paradoxical as it may seem, as to national crimes and public de pravity, we are arrived at a height never before attained."
The Sentiments proper to the Present Crisis, preached at Bristol. By
R. Hall, A. M. 8vo, 1s. 6d.
THE former Discourses of Mr. Hall, of Cambridge, have excited no common interest in his future works; and the public expectation will not be disappointed by the present Sermon, which is full of eloquence, energy, and sentiment. Mr. Hall selects Jer. viii. 6, as a passage very appropriate to the occasion; and, considering the principle of the divine government the same with respect to Britain as to Israel, he endeavours to rectify several mistakes, too commonly adopted; and to cultivate more proper sentiments. Here he reproves, 1. Those who trace national judgments to natural causes only;
2. Those who repose only on an arm of flesh; - 3. Those who indulge in wanton and indiscriminate censure of our rulers; 4. Those who rely on our supposed superiority in virtue to our enemies; 5. Those who rest in general la mentations of the corruptions of the
After rectifying these mis takes, the author points out the pe. culiar duties of the times; namely, Humiliation, confession, and a return to the faith, as well as the obe. which we have most awfully dedience, of the gospel; from both parted.
Did our room permit, there is no part of the present discourse which would not furnish an interesting extract; but we shall advert to one passage only, recommending the whole to the perusal of our readers. Some of Mr Hall's brethren have drawn comfort in the present crisis, from comparing our moral character with the far worse qualities of our enemies. Not to enquire whether the portraits have been fairly drawn, Mr. Hall observes, that “Such a conduct betrays inattention to the actual conduct of Providence. Wherever there is conscious guilt, there is room to apprehend punish ment; nor is it for the criminal to decide where the merited punish. ment shall first fall. Judgment often begins at the house of God; and he frequently chastises his servants with severity, before he proceeds to the destruction of his enemies." Instances are given in the History of the Egyptians and the Assyrians.,
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Andrew Dunn: a Narrative addressed to Roman Catholics. With a Preface, by the Rev. W Cooper. 12mo, IS.
Memoirs of the Persecution of the Protestants in France. By M. Marolles. With his Essay on Providence, &c. Translated by J. Martin. New Edition, 8vo, zs. ed.
Methodism Displayed; &c. A New Edition, 8vo, gd.
Pattrick's Help to Prayer, A New Edition. 6d.
Witsius's Economy of the Covenants A New Edition, I wo Vols. 8vo, 145. Robinson's (R.) Occasional Sermons, 8vo, 6s. boards.
Account of the Proceedings of the Scots Society for Propagating the Gospel .at Home 8vo, 6d.
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A Collection of Hymns for the Walworth Sunday-Schools. 3d.fine, 6d. Henry's Method of Prayer. A New Edition, famo, 2s. 6d.
Alinutes of the Questions put to the Rev. Mr. Kicherer; and, through him, to John, Martha, and Mary (the first fruits of the South African Mission) at the Scots Church, Swallowstreet, Monday Evening, Nov. 21, 1803.
PREVIOUS to the questions, Mr. Waugh delivered an Address; at the conclusion of which he said, "It has been suggested to the Hottentots, that the questions should be shewn them beforehand, that they might not be taken unawares." The answer was, ' No; for it shall be given us in that hour what we should say, and what we should speak,' Rev. Mr. Nicol went into the pulpit,
and the three Hottentots were placed before him in the front. Mr. Kicherer rose, and stood upon the seat of the table-pew.
Mr. Nicol. I am desired, by my brethren, to put a few questions to our much-esteemed brother Kicherer, an honoured instrument in the hand of God; honoured in bringing these three persons now present to the knowledge of the truth: and the first question that I shall beg leave to put, Sir, is this: In what part of Africa did you labour? Mr.Kicherer. Sir, about 500 miles from Cape Town, near Zak River (north-east from Cape Town) in the midst of wild Hottentots, called Boschemen: a place where no Christians, no farmers, no Dutchmen live; only wild waste land, where wild people live in the holes like beasts.
N. How long did you labour there, Sir?
K. About four years. N. How did they support themselves when you went among them? K. Support themselves? For body do you mean, Sir? They had nothing at all; they live by hunt ing, they go hunting wild cattle: therefore, when I would have them together, then I must take care of them, give them victuals. Farm
ers help me; they give them sheep, so I help them: "help them as much I could to support, else people could not live together. They eat serpents, any thing. When, therefore, I would have them together, I must help them. They never work, not in the least; they don't love work. Dutch set.
tiers did not live near me, they knew people could not hear if they did not help them.
N. Did the Dutch settlers understand the gospel?
K. Some, Sir, but many people, who are baptized, live as Heathen. Many love the gospel, but cannot hear, live so far from church: they travel weeks before they get to church, such great distance.
N. When you first went to that part of the country, Sir, how did you proceed? What were some of your first subjects?
K. Sir, so soon I came there, I will tell you, the Government assist me they send papers to farmers, that they must bring me where I would go. I went to the last farm, that I found was the place to wild Hottentots; then there came to me about thirty. The first means I use, 1 give to them tobacco: then the Boschemans come. Then we tell to them, they see what great difference between us and them: we have dress, vic tuals: -we have house, they have nothing; no, nothing at all. Then we tell them, because we know God, all this difference; because we know him, it is that we have what we have. That was first means we use. After, I shew to them more, from degree to degree; but first reason they came was, for tobacco; then after, they come to know God. I hope you understand me, Sir? I can't explain myself.
N. Yes, Sir; very well.
K. I began at first to preach to them systematically. That, I afterwards found, would not do; all the means I use that way could not help the least. They would say, "This is for Christians, not for Hottentots:" then they would run away. Then after, I pray to God instruct them. Once, I told to
them how happy I was when I felt love of Christ in my soul; and when man experience love of Christ, never man more comfortable than that man. Then they ask me, "What shall I do? What way shall I go?" Then I say, Christ is the way.' "Yes; but we nothing do with Christ, we are sinners." Go to Christ.' "But how? We know nothing!" 'He will teach you then you see fulness in Christ when you come as sinners.' Then afterward I see that God blessed the word. They say, "We pray to God, that if that was the way, Christ would bless it." Once, they never would believe, they say, that that was the way; and now they feel that it is the way and now they fall down as worms, at feet of Christ. could do nothing, they say, but he do all. I hope you understand me, Sir? I thought to preach at first systematically; but I see clear, that all I speak about it, they say, "We have nothing to do with that Gentleman, we are Hottentots. We live before comfortable, what have we to do with work?" Then afterward I see, when God work upon the heart, then afterward they understand me. Do you understand me, Sir?
N. Yes, Sir. Did you begin then to convince of sin?
K. When I tell them that,—they say, they have done what they could. Then I tell them, Go to Christ; ask of him, Whether they are sinners, or not? and that the Spirit should learn them, if they would ask him; and I begged them, go to the Spirit, ask him, if what I preach was the truth? I saw that I could not too soon bring them to Christ; and told them, that Christ must teach them. Then afterward, when he work upon their heart, then they believe. Before they make objection, how could Jesus Christ and God be together, but when they feel power of Christ, then they say, "Oh, Sir, one word do more good now than ten thousand do before !" When I speak of civilization, and not to live as the beast, "Yes, Sir, they say, that we feel in our heart; when we reel the peace of God,
then it is so; but I think that 'tis for Missionary."
N. When the Spirit of God first began to crown your labours with any success, how did you feel in your own mind, Mr. Kicherer?
K. Yes, Sir; that I am not able to express, because that was sq great. I could say, when I give me to the Lord with soul and body, that I might serve him, that was only my wish; - that were it only one sinner that he would give me, nevertheless, if it was not one sin ner, that he would give me power to be faithful, and not be slothful. I have nothing to do with the blessing: I must work, and God must give the blessing; but when I see God give me many, many fall down in the fields, and cry," O what must I do!" Many, who were like stones under the word, they would not believe, now so happy under the word. Sometimes, when come out of the field, many, with tears in their eyes, cry out for mercy; and sometimes, whether I preach or sing hymn, it was all the same; the power came, and they cry for mercy. O this was so great time! chiefy when I considered. myself what poor instrument. Like dirt, in my own eyes, then I say, "Lord, with all the trials and dangers you bring, O I will go on! OI will go on!" and there is no happier time in my life than when I was in the work of God. O the wilderness was often a paradise to my soul! I wish I could speak in my own language: I can't explain myself as I wish; and when trials came, and Satan came, and dangers came, and make me low spirited. Many times, when I was not comfortable in my own soul, then something happen, that I must come out, and go into the field. Then I see such men as I never ex, pected, lie down in the field, cry, ing to God for mercy! So God used me to make me comfortable, and shew me his grace sufficient for all! Yes, Sir; and in particular, it was great for me when I saw the way God used to give the blessing. Sometimes I thought I spoke with such power, that ́ I must convert them. I told them
the happiness which it was to be
K. I will try if I can: Before they was naked, -now dressed almost as that people (pointing to the Hottentots); before dirty, vile, now washed, before they know not what was book, · now many could read Bibles; before they lived in huts, some in fields, houses; before they eat like animals (beasts) now like man, like Christians; before they know not what love for one another, - know now what love is; before, love quarrelling, now live in peace. I could say many things. You know when power of Christ come on soul, then what alteration! I wish I could say more; but I tell you as I can: before they would not work, but now Hottentot work two hours a day; and we must be very thankful for that, though I hope next year they work three hours; and so after, four hours.
N. Did they attend your ministrations regularly ?
K. Yes, Sir; they do most come every morning, soon as sun come up. They reckon from sun, know not hours. Then sing hymn, read a chapter, pray together; then children to school. Then every day, meeting, twice a week catechism;
and Sabbath - day preach three times, morning they come nine o'clock. Before Hottentot come from their own home, they pray God bless the means that his set
vant was to speak to them. Great many come, though I could say some don't like it much; but the
N. When the Lord first began to bless your labours, was there any considerable number brought under the influence of the Spirit? or only
one or two?
K. No, Sir; I can say a number. There was one old man that we speak of before, first; but numbers soon after. There were any con vinced; but there were many pull off their hair, and cry, "OT pe rish! What is that? I live so many years as the beast, and perish for ever!” I can't say whether they were all true Christians, that I leave to God; but many be lieve Jesus Christ. Many, not only speak much, but alteration in behaviour.
N. What were some of the leading things which set their hearts at rest, when brought under the influence of the Gospel, Sir?
K. That I don't understand. N. What truths did you use when they were in distress?
K. I think, Sir, that text" Christ Jesus came into the world to save sinners." That first old man was the first who received comfort. There was some Boschemans, before who, I believe, the Lord work upon their heart; but not to me clear. That first was old man, who wrote letter to the Missionary Society, about three years ago. He lived near the farms. He have great desire to hear the word; because Hottentot tell him, that they happy to hear of Christ: but the farmers tell him he must not go there, he would be killed. He was so anxious, he came; and in few days he begin to cry to God. I see him go to the field, fall down, and cry. A man tell me he go to the field. I say, Let him go I am glad. I hope he will soon come, and tell to me what is the matter. After he come, cry to me, I say, "What make you cry?" O Sir,' he say, 'should I not cry! What a guilty sinner I have been in eyes of God! What a sinner! Live so many year in adultery with four wives. Νοιν Ι see the gospel clear as day!' "When I preach Christ," I tel