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rany, nor sell spirits, are spoken of day. On the contrary, we ought, as paragons of goodness. How by precept and example; by the excomes this about? How is this ercise of our authority ; by the lure lepity to this most pernicious prac- of our love ; by the dread of our tice to be accounted for? In our displeasure ; and by a frequent and estimation, those who retail spiritu- faithful exposition of the law, the ous liquors on this day, and who threatenings, and the promises of afford 'harbour to the sons and God; to encourage, persuade, and daughters of dissipation, are pre- constrain them to spend it in public eminently guilty. They not only worship, private prayer, religious neglect the means of grace them- reading, and godly discourse. Our selves, but they furnish that which own peace and our children's salva. unfits and indisposes others for wor. tion are intimately involved in this shipping God, either in public or matter. Juvenile delinquency geneprivate. They poison and pauperize rally commences in some form of the working classes by wholesale. Sabbath profanation; whereas early They are factors for the devil, and a piety is uniformly fostered and concurse to our nation. Though it firmed by conscientious Sabbathmight be an equal sin in the sight keeping. If we begin early, and of God, it would be far less injuri- persevere steadily, in setting a conous to society, were the mason to sistent example before our children, take his plummet, his trowel, and supplying them, at the same time, his other implements, and proceed with scriptural instruction, we may with the building he had been erect- confidently hope that, by the blessing the preceding week. There is a ing of God, they will choose Him as woe recorded against the man who their portion, and account his Sabgiveth his neighbour drink, that bath a delight. But if we permit putteth his bottle to him, and mak. them to trample on God's authority, eth him drunken; but a tenfold woe by absenting themselves from his shall be the portion of those who house, by doing servile work, by make a trade of this practice on the reading newspapers and novels, or holy Sabbath.
by taking Sunday excursions; then The persons addressed in the the most calamitous consequences, fourth commandment are parents, to them and to us, may be anticimasters, and Magistrates; and, un pated. der and through them, all others “Nor thy man-servant, nor thy whatsoever. Hence the following maid-servant.” — In a community injunction :
like that of the Jews, where limited “Nor thy son, nor thy daughter." slavery was tolerated, masters might -Though it is possible that our have surmised, that though they children might work by way of and their children were forbidden amusement, and without being ob to labour on the Sabbath, their served by neighbours, or censured domestics, whom they had bought by Ministers; though they are not with their money, or to whom they bound by so many vows and profes- paid wages for a term of years, – sional engagements as we are ; and whose business it was to obey, and though their own depraved hearts who, probably, would rather work might incline them to desecrate, than worship,-might dispense with rather than to sanctify, the Lord's the law, and prosecute domestic day; yet He who made thein, and employments. But no such license who is entitled to their worshipful was allowed.
“ The Sabbath was subjection, demands their obedience, made for man ; for the servantand bolds us responsible for their man, as well as for the master-man; compliance. Therefore, as we love for the maid, as well as for her mis. them, and value bis favour, we must tress, The conventional engageneither seduce them by our exam. ments into wbich we enter with one ple, nor coerce them by our autho- another, cannot dissolve the primary rity, nor permit them, through mis. relations we sustain to God, nor taken fondness, to profane this holy free us from the obligations which
these relations involve. Household they may dwell with me. He that servants ought, therefore, not only walketh in a perfect way shall serve to stipulate for a certain rate of me.” Were Christians, generally, wages, but for liberty to worship to imitate David in this noble re. God on his own day. The Sabbath solve; were they invariably to preis theirs for rest and for worship; fer and encourage sober, consciennot theirs to be let out for hire, or tious, and religious servants, shopto be spent in pastime. While it is keepers, carriers, and tradesmen; the duty of masters and mistresses and were they to discard and dis. to grant their servants opportunities countenance drunkards, Socialists, to wait on God, servants ought to and Sabbath-breakers; the benefit accept of those portions of the Sab to the church and the world would bath, for this purpose, which best be great and lasting. By acting comport with the general conveni- thus, we may expect to be stigma. ence of the family in which they tized as persecutors, and narrowlive. The practice of allowing ser minded bigots, by all who worship vants to spend the Sabbath out of the great idol,-Liberalism ; but if their master's house is fraught with we fail to act thus, how can we evil; and ought never to be permit- acquit ourselves of the heavier ted, except on special occasions, and charge, of being “partakers of other then for good and substantial rea men's sins?” Most assuredly, if we
To prevent gossip and Sun- love God more than ourselves ; if day gadding, as well as to encourage his glory be dearer to us than our punctual attendance and devotional money; and if we are as impatient habits, masters would do well to of the dishonour which sin casts on provide accommodation for their His name, as we are at the losses to domestics, not only in their own which fraud and violence subject us; place of worship, but in their own we shall act thus. But, alas ! many pew.
masters care not how God's work is Though the above injunction re- neglected, provided their own be fers specially to hired servants, and duly performed. Nay, some of such as work on their masters' pre- thein, to the scandal of the Christian mises, or with their masters' cattle, name, refuse to take men into their it obviously inculcates, that we ought employ, or to encourage them in not to employ any who violate the trade, unless they formally stipulate Sabbath, though they may work in to profane the Sabbath as they may their own houses, and on their own direct, and as circumstances may account. The King of Israel said, require. Need we wonder if the “I will not know,” or approve of, servants of such men rob them, “a wicked person. Mine eyes shall and if the curse of God pursues be upon the faithful of the land, that them ?
(To be continued.)
SCRIPTURAL ESSAYS. (No. VII.)
CHRISTIAN EXPERIENCE THE ABIDING WITNESS TO THE
TRUTH OF CHRISTIANITY.
(Continued from page 133.) (To the Editor of the Wesleyan-Methodist Magazine.) WE
E are now pre ared to consider that hath the Son, halh life," and as the Apostle's assertion, that the be- " he that hath the Son of God, bath liever “hath the witness in himself;" life," therefore, he that “ hath the that is, that as this is God's testi- Son," hath “ in himself” that “life" mony concerning his Son, that "he which is God's witness concerning
his Son. The Father and the Spirit and dying Israelites,-" so must the both bear witness to the Son ; and Son of man be lifted up, that whothis witness he that believeth pos. soever believeth in him should not sesses in his own soul.
perish, but have everlasting life.” 1. Two expressions are employed, This life was procured, instrumentas descriptive of the character of the ally, by the expiation of the cross ; min of whom the text speaks thus and as God had made the Apostles emphatically and exclusively: he is “arnbassadors for Christ," and had a believer, and he “hath the Son.” committed to them “the ministry of The former expression suggests a
reconciliation ;” 80 St. Paul depeculiar feature in the constitution scribes his own preaching, and that of redeeming mercy, which may of his brother Apostles, by the emnever be overlooked. There is not phatic words, “We preach Christ only the provision. Originally, the crucified ;” and, with impressive life which God gave to man, was solemnity, addresses the Galatians, given to the federal head of the “Before whose eyes Jesus Christ human race, the first man, who was hath been evidently set forth crucithe “figure of Him which was to fied among you.” Not only, therecome," and who was "made a living fore, is “ Jesus Christ the rightesoul." From him, life was to be ous, “the propitiation for our derived to his posterity ; but “by sins,” but “Him hath God set the offence of one judgment came forth, to be a propitiation.” In the upon all men to condemnation ; ministry of the Gospel, according to and thus, "by the disobedience of God's gracious appointment, Christ one, many were made sinners.” In is set forth. He is proposed to him they fell; and, participating in man in all his fulness of saving bethe guilt of the original transgres- nefits; and to this “just God and a sion, in this sense, “in Adam all Saviour” are the very“ ends of the died.” As children of Adam, we earth” commanded to “ look,” that are all born destitute of spiritual life. they may“ be saved.” By the love of God, another consti. Why, then, is Jesus Christ, the tution was established, and a re Propitiation for our sins, thus set deeming Head was 'given to the forth ? Evidently, that as no man human race, in the person of the can be saved but through Him,incarnate Son of God, who was there is no acceptance but in the made a quickening spirit.” He Beloved,-so it is the will of God,
that we might have life, and that all to whom the merciful plans that we might have it more abun- of redeeming love are made known, dantly." In Christ there is trea- should submit to them, and knowsured up for us a fulness of life. ingly and intentionally seek to be “God hath given to us” (who had saved through them. Hence the lost it in Adam) "eternal life, and great condition of personal salvathis life is in his Son." We can tion has immediate respect to Him only have life through Him who by whom salvation itself comes. was made a quickening Spirit. This Men are not to be saved through is the provision. But in this won the merits of the Saviour, on their derful constitution we see this same repentance; but to “repentance toSaviour proposed and offered also. wards God,” is to be added “faith Both are brought before us, with towards our Lord Jesus Christ.” most exact precision, in the two de. The need of salvation is to be felt clarations made to Nicodemus by and acknowledged ; but this is not our Lord himself. He tells us, made the proximate condition of "God so loved the world, that he salvation. Him hath God set gave his only-begotten Son, that forth to be a propitiation, THROUGH whosoever believeth in him should FAITH IN HIS BLOOD.” We are to not perish, but have everlasting life.” come to Christ; with our hearts we And, “ As Moses lifted up the ser are to believe in him, and that in pent in the wilderness,”set it be- order to the attainment of righteousfore the obedient gaze of the bitten ness; we are to trust in him: and
they who, by the aid of the Holy eth enjoys, will present them to us Spirit,-their faith being the gift of in two classes. God,--do this, are said to “receive (1.) He has what may be termed, Christ Jesus the Lord.” The faith legal, relative life, or justification. on which the Scriptures lay so much This is always and accurately destress, with which salvation is uni- scribed, wherever the Gospel is formly connected, and which is said, rightly understood, as the work with such marked significance, to which God does for us, in blotting be “the faith of God's elect,” is out our sins, freeing us from the thus carefully distinguished from condemnation and curse of the law, the mere credence which the mind restoring us to his own favour, may give to the truths of the Gos- accepting and dealing with us as pel, historically considered. It is righteous, and making us partakers, exercised in order to the attainment in truth and substance, of “the of salvation ;-St. Peter says, “Re- adoption of sons.” Thus far it may ceiving the end of your faith, even be viewed as God's own act. It is the salvation of your souls ;”-and, God who is "the justifier of him therefore, it is exercised, and can which believeth in Jesus.” “ It is only be exercised, by one who truly God who justifieth the ungodly." feels his need of salvation, and ear. We are“ justified freely by his grace, nestly desires it ; that is, by a true through the redemption that is in penitent. And the direct object of Christ Jesus.” But, though God's it is Christ, the atoping and inter- act, it may truly be said to be receding Saviour. It is “faith in his ceived and possessed by ourselves. blood.” It consents to be saved by It operates a real change in the cir. Christ. It subscribes to the cove cumstances of all for whom it is nant of Christ. It accepts Christ as wrought; – “ There is therefore “the second Adam, the Lord from
condemnation to them heaven.” And, therefore, is it said, which are in Christ Jesus ;”-and it that he who believeth, hath the Son. is immediately, by the divine apBelieving in Christ, he is federally pointment, connected with a blessand spiritually joined to Christ': ing which makes it a real gift, actuand of this his faith is the imme- ally received by all for whom it is diate and exclusive instrument. Till mercifully wrought. Hence, therehe believes, he hath not the Son. fore, it is, that “forgiveness of When he believes, and as soon as he sins ” is said to be “received,” as believes, he hath the Son. He that well as inheritance among them penitently desires and seeks the sals that are sanctified ; ” so that this vation that is in Christ,-unless in fact of forgiveness is employed in some very peculiar case, to be judg- the apostolic Epistles, not only as a ed of entirely on its own merits, - reason for thankfulness and joy, but will connect himself—if he were not as a strong motive to some peculiar so connected before—with the visible exercises of obedience. church of Christ : he will use all the kind one to another, tender-hearted, instituted means of grace. But his forgiving one another, even as God, union with the visible church does for Christ's sake, hath forgiven you." not unite him to Christ; his use of 'This is one branch of the work of the means of grace does not unite the Holy Ghost, the Comforter, by him to Christ. His union with which Christ, according to his most Christ is individual and personal, gracious promise, gives rest unto and it results from the exercise them that labour and are heavy of his individual and personal laden, and who come to him accordfaith.
ing to his merciful invitation. They 2. And now, let the state into who are “justified by faith" have which he is brought be considered. “the love of God shed abroad in their He “ hath life.”
hearts by the Holy Ghost given unto An attentive notice of the terms them.” Thus have they, consciousby which the Scriptures describe ly, access into the grace wherein the blessings which he that believe they stand, and rejoice in hope of
« Be ye
the glory of God."
“ The same and gave himself for me." No one, Spirit beareth witness with their who has traced to their source the spirits that they are the children of workings of hunian nature, can be God.”
ignorant, that of unrenewed man (2.) He has the inward and spi. the governing principle is, a conritual life of sanctification. This is tinual regard to self. It is the indi. put very strongly by the Apostle : vidual himself that lives. Wide and * If any man be in Christ, he is a far-stretching as may be the sweep new creature : old things are passed of his passions and plans, yet, whenaway; behold, all things are become ever their motion is followed, it will new.” And elsewhere, using other be found to terminate on himself, as terms, he not less strongly repre- the ultimate object for which all was sents the same fact. He had been sought, and to which all is to be referring to the former condition of referred. And just here does the the Christians at Rome, and remind- Apostle describe the change which ing them, that before they had he had experienced : “I live; yet “ obeyed from the heart that form NOT I ; but Christ liveth in me. of doctrine which was delivered” to And that the state to which this them, they “ were the servants of change brings is eminently a holy sin,” and "free from rightevus- one-one directly opposed to sin, ness; and he asks them,“ What St. John establishes in the present fruit bad ye then in those things Epistle. “ Whosoever is born of whereof ye are now ashamed ? for God doth not comunit sin; for his the end of those things is death :" seed remaineth in him : and he can. words which evidently imply that a not sin, because he is born of God." deep and extensive--that, in fact, “ We know that whosoever is born a radical-change had taken place of God sinneth not; but he that is in them. But that change he ex begotten of God keepeth himself, presses in direct terms; for he im- and that wicked one toucheth him mediately adds, “But now, being not.” The same truth, under a most made free from sin, and become instructive variation of aspect, is servants to God, ye have your fruit stated by St. Paul. St. John tells unto holiness, and the end everlast us, that he that is " born of God ing life.” But nowhere, perhaps, is doth not commit sin.” Opposition to the change more forcibly stated by sin, therefore, is the effect of the St. Paul, than in a passage in the change which has taken place. Epistle to the Galatians, in which, Love to practical holiness is the referring to himself, he says, “I am result of the change, in the statecrucified with Christ: nevertheless, ment of St. Paul. « For we are his I live ; yet not I, but Christ liveth workmanship, created in Christ Jesus in me; and the life which I now unto good works.” live in the flesh, I live by the faith Nor is it a change which is conof the Son of God, who loved me, fined to purpose and will, but which
leaves him who has experienced it * That sound Divine, Bishop Pearson, in de as much as ever the captive of some scribing the work of the Spirit, thus explicitly domineering passion. He not only and strongly speaks of the work by which what
admires the law of God, but obeys in itself, and forensically considered, is only a relative change, becomes a real and substantive
it. * For the law of the Spirit of blessing, personally enjoyed. “It is the office of life in Christ Jesus hath made me the Holy Ghost to assure us of the adoption of free from the law of sin and death." sons, to create in us a sense of the paternal love
How great soever may be the variety of God towards us, to give us an earnest of our everlasting inheritance." He quotes Rom. v. 5;
of duty, he is enabled to fulfil the viii. 14; Gal. iv. 6; Rom. viii. 15, 16, &c. : and,
whole. “I know both how to be distinguishing between the relative and real abased, and I know how to abound : change, he adds,“ As, therefore, we are born everywhere and in all things I am again by the Spirit, and receive from him our re instructed both to be full and to be generation, so we are assured by the same Spirit of our adoption; and by the same Spirit we have hungry, both to abound and to sufthe pledge, or rather earnest, of our inheritance." fer need. I can do all things through -On the Creed, art. viii.
Christ which strengtheneth me.”