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pany, nor sell spirits, are spoken of as paragons of goodness. How comes this about? How is this lenity to this most pernicious practice to be accounted for? In our estimation, those who retail spirituous liquors on this day, and who afford harbour to the sons and daughters of dissipation, are preeminently guilty. They not only neglect the means of grace themselves, but they furnish that which unfits and indisposes others for worshipping God, either in public or private. They poison and pauperize the working classes by wholesale. They are factors for the devil, and a curse to our nation. Though it might be an equal sin in the sight of God, it would be far less injurious to society, were the mason to take his plummet, his trowel, and his other implements, and proceed with the building he had been erecting the preceding week. There is a woe recorded against the man who giveth his neighbour drink, that putteth his bottle to him, and mak. eth him drunken; but a tenfold woe shall be the portion of those who make a trade of this practice on the holy Sabbath.

The persons addressed in the fourth commandment are parents, masters, and Magistrates; and, under and through them, all others whatsoever. Hence the following injunction :

"Nor thy son, nor thy daughter." -Though it is possible that our children might work by way of amusement, and without being observed by neighbours, or censured by Ministers; though they are not bound by so many vows and professional engagements as we are; and though their own depraved hearts might incline them to desecrate, rather than to sanctify, the Lord's day; yet He who made them, and who is entitled to their worshipful subjection, demands their obedience, and holds us responsible for their compliance. Therefore, as we love them, and value his favour, we must neither seduce them by our exam ple, nor coerce them by our authority, nor permit them, through mistaken fondness, to profane this holy

day. On the contrary, we ought, by precept and example; by the exercise of our authority; by the lure of our love; by the dread of our displeasure; and by a frequent and faithful exposition of the law, the threatenings, and the promises of God; to encourage, persuade, and constrain them to spend it in public worship, private prayer, religious reading, and godly discourse. Our own peace and our children's salvation are intimately involved in this matter. Juvenile delinquency generally commences in some form of Sabbath profanation; whereas early piety is uniformly fostered and confirmed by conscientious Sabbathkeeping. If we begin early, and persevere steadily, in setting a consistent example before our children, supplying them, at the same time, with scriptural instruction, we may confidently hope that, by the blessing of God, they will choose Him as their portion, and account his Sabbath a delight. But if we permit them to trample on God's authority, by absenting themselves from his house, by doing servile work, by reading newspapers and novels, or by taking Sunday excursions; then the most calamitous consequences, to them and to us, may be anticipated.

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'Nor thy man-servant, nor thy maid-servant.” — In a community like that of the Jews, where limited slavery was tolerated, masters might have surmised, that though they and their children were forbidden to labour on the Sabbath, their domestics, whom they had bought with their money, or to whom they paid wages for a term of years, whose business it was to obey, and who, probably, would rather work than worship,-might dispense with the law, and prosecute domestic employments. But no such license was allowed. "The Sabbath was made for man; for the servantman, as well as for the master-man; for the maid, as well as for her mistress. The conventional engagements into which we enter with one another, cannot dissolve the primary relations we sustain to God, nor free us from the obligations which

these relations involve. Household servants ought, therefore, not only to stipulate for a certain rate of wages, but for liberty to worship God on his own day. The Sabbath is theirs for rest and for worship; not theirs to be let out for hire, or to be spent in pastime. While it is the duty of masters and mistresses to grant their servants opportunities to wait on God, servants ought to accept of those portions of the Sabbath, for this purpose, which best comport with the general convenience of the family in which they live. The practice of allowing servants to spend the Sabbath out of their master's house is fraught with evil; and ought never to be permitted, except on special occasions, and then for good and substantial reasons. To prevent gossip and Sunday gadding, as well as to encourage punctual attendance and devotional habits, masters would do well to provide accommodation for their domestics, not only in their own place of worship, but in their own pew.

Though the above injunction refers specially to hired servants, and such as work on their masters' premises, or with their masters' cattle, it obviously inculcates, that we ought not to employ any who violate the Sabbath, though they may work in their own houses, and on their own account. The King of Israel said, "I will not know," or approve of, "a wicked person. Mine eyes shall be upon the faithful of the land, that

they may dwell with me. He that walketh in a perfect way shall serve me." Were Christians, generally, to imitate David in this noble resolve; were they invariably to prefer and encourage sober, conscientious, and religious servants, shopkeepers, carriers, and tradesmen ; and were they to discard and discountenance drunkards, Socialists, and Sabbath-breakers; the benefit to the church and the world would be great and lasting. By acting thus, we may expect to be stigmatized as persecutors, and narrowminded bigots, by all who worship the great idol,-Liberalism; but if we fail to act thus, how can we acquit ourselves of the heavier charge, of being "partakers of other men's sins?" Most assuredly, if we love God more than ourselves; if his glory be dearer to us than our money; and if we are as impatient of the dishonour which sin casts on His name, as we are at the losses to which fraud and violence subject us; we shall act thus. But, alas! many masters care not how God's work is neglected, provided their own be duly performed. Nay, some of them, to the scandal of the Christian name, refuse to take men into their employ, or to encourage them in trade, unless they formally stipulate to profane the Sabbath as they may direct, and as circumstances may require. Need we wonder if the servants of such men rob them, and if the curse of God pursues

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 are now prepared to consider the Apostle's assertion, that the believer "hath the witness in himself;" that is, that as this is God's testimony concerning his Son, that "he

that hath the Son, hath life," and as "he that hath the Son of God, bath life," therefore, he that "hath the Son," hath" in himself" that "life" which is God's witness concerning

his Son. The Father and the Spirit both bear witness to the Son; and this witness he that believeth possesses in his own soul.

1. Two expressions are employed, as descriptive of the character of the man of whom the text speaks thus emphatically and exclusively: he is a believer, and he "hath the Son." The former expression suggests a peculiar feature in the constitution of redeeming mercy, which may never be overlooked. There is not only the provision. Originally, the life which God gave to man, was given to the federal head of the human race, the first man, who was the "figure of Him which was to come," and who was "made a living soul." From him, life was to be derived to his posterity; but "by the offence of one judgment came upon all men to condemnation ;" and thus, "by the disobedience of one, many were made sinners." In him they fell; and, participating in the guilt of the original transgression, in this sense, "in Adam all died." As children of Adam, we are all born destitute of spiritual life. By the love of God, another constitution was established, and a redeeming Head was 'given to the human race, in the person of the incarnate Son of God, who was made "a quickening spirit." came "that we might have life, and that we might have it more abundantly." In Christ there is treasured up for us a fulness of life. "God hath given to us" (who had lost it in Adam) "eternal life, and this life is in his Son." We can only have life through Him who was made a quickening Spirit. This is the provision. But in this wonderful constitution we see this same Saviour proposed and offered also. Both are brought before us, with most exact precision, in the two declarations made to Nicodemus by our Lord himself. He tells us, "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” And, "As Moses lifted up the serpent in the wilderness," set it before the obedient gaze of the bitten

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and dying Israelites," so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have everlasting life.” This life was procured, instrumentally, by the expiation of the cross; and as God had made the Apostles "ambassadors for Christ," and had committed to them "the ministry of reconciliation;" so St. Paul describes his own preaching, and that of his brother Apostles, by the emphatic words, "We preach Christ crucified;" and, with impressive solemnity, addresses the Galatians, "Before whose eyes Jesus Christ hath been evidently set forth crucified among you." Not only, therefore, is "Jesus Christ the righteous," "the propitiation for sins," but "Him hath God set forth, to be a propitiation." In the ministry of the Gospel, according to God's gracious appointment, Christ is set forth. He is proposed to man in all his fulness of saving benefits; and to this "just God and a Saviour" are the very "ends of the earth" commanded to "look," that they may "be saved."

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Why, then, is Jesus Christ, the Propitiation for our sins, thus set forth? Evidently, that as no man can be saved but through Him,there is no acceptance but in the Beloved,-so it is the will of God, that all to whom the merciful plans of redeeming love are made known, should submit to them, and knowingly and intentionally seek to be saved through them. Hence the great condition of personal salvation has immediate respect to Him by whom salvation itself comes. Men are not to be saved through the merits of the Saviour, on their repentance; but to " repentance towards God," is to be added "faith towards our Lord Jesus Christ." The need of salvation is to be felt and acknowledged; but this is not made the proximate condition of salvation. Him"hath God set forth to be a propitiation, THROUGH FAITH IN HIS BLOOD." We are to come to Christ; with our hearts we are to believe in him, and that in order to the attainment of righteousness; we are to trust in him and

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they who, by the aid of the Holy Spirit, their faith being the gift of God, do this, are said to "receive Christ Jesus the Lord." The faith on which the Scriptures lay so much stress, with which salvation is uniformly connected, and which is said, with such marked significance, to be "the faith of God's elect," is thus carefully distinguished from the mere credence which the mind may give to the truths of the Gospel, historically considered. It is exercised in order to the attainment of salvation;-St. Peter says, "Receiving the end of your faith, even the salvation of your souls; "-and, therefore, it is exercised, and can only be exercised, by one who truly feels his need of salvation, and earnestly desires it; that is, by a true penitent. And the direct object of it is Christ, the atoning and interceding Saviour. It is "faith in his blood." It consents to be saved by Christ. It subscribes to the covenant of Christ. It accepts Christ as "the second Adam, the Lord from heaven." And, therefore, is it said, that he who believeth, hath the Son. Believing in Christ, he is federally and spiritually joined to Christ: and of this his faith is the immediate and exclusive instrument. Till he believes, he hath not the Son. When he believes, and as soon as he believes, he hath the Son. He that penitently desires and seeks the salvation that is in Christ,-unless in some very peculiar case, to be judged of entirely on its own merits,will connect himself-if he were not so connected before-with the visible church of Christ : he will use all the instituted means of grace. But his union with the visible church does not unite him to Christ; his use of the means of grace does not unite him to Christ. His union with Christ is individual and personal, and it results from the exercise of his individual and personal faith.

2. And now, let the state into which he is brought be considered. He hath life."

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An attentive notice of the terms by which the Scriptures describe the blessings which he that believ

eth enjoys, will present them to us in two classes.

(1.) He has what may be termed, legal, relative life, or justification. This is always and accurately described, wherever the Gospel is rightly understood, as the work which God does for us, in blotting out our sins, freeing us from the condemnation and curse of the law, restoring us to his own favour, accepting and dealing with us as righteous, and making us partakers, in truth and substance, of "the adoption of sons." Thus far it may be viewed as God's own act. It is God who is "the justifier of him which believeth in Jesus." "It is God who justifieth the ungodly." We are "justified freely by his grace, through the redemption that is in Christ Jesus." But, though God's act, it may truly be said to be received and possessed by ourselves. It operates a real change in the circumstances of all for whom it is wrought;" There is therefore now no condemnation to them which are in Christ Jesus; "—and it is immediately, by the divine appointment, connected with a blessing which makes it a real gift, actually received by all for whom it is mercifully wrought. Hence, therefore, it is, that forgiveness of sins" is said to be "received," as well as "inheritance among them that are sanctified; so that this fact of forgiveness is employed in the apostolic Epistles, not only as a reason for thankfulness and joy, but as a strong motive to some peculiar exercises of obedience. kind one to another, tender-hearted, forgiving one another, even as God, for Christ's sake, hath forgiven you." This is one branch of the work of the Holy Ghost, the Comforter, by which Christ, according to his most gracious promise, gives rest unto them that labour and are heavy laden, and who come to him according to his merciful invitation. They who are "justified by faith" have "the love of God shed abroad in their hearts by the Holy Ghost given unto them." Thus have they, consciously, "access into the grace wherein they stand, and rejoice in hope of

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"Be ye

the glory of God." "The same Spirit beareth witness with their spirits that they are the children of God." *

(2.) He has the inward and spiritual life of sanctification. This is put very strongly by the Apostle : "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And elsewhere, using other terms, he not less strongly represents the same fact. He had been referring to the former condition of the Christians at Rome, and reminding them, that before they had "obeyed from the heart that form of doctrine which was delivered" to them, they "were the servants of sin," and "free from righteousness; " and he asks them, "What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death: " words which evidently imply that a deep and extensive-that, in fact, a radical-change had taken place in them. But that change he expresses in direct terms; for he immediately adds, "But Now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." But nowhere, perhaps, is the change more forcibly stated by St. Paul, than in a passage in the Epistle to the Galatians, in which, referring to himself, he says, “I am crucified with Christ: nevertheless, I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me,

and gave himself for me." No one, who has traced to their source the workings of human nature, can be ignorant, that of unrenewed man the governing principle is, a continual regard to self. It is the individual himself that lives. Wide and far-stretching as may be the sweep of his passions and plans, yet, whenever their motion is followed, it will be found to terminate on himself, as the ultimate object for which all was sought, and to which all is to be referred. And just here does the Apostle describe the change which he had experienced: "I live; yet NOT I; but Christ liveth in me."

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And that the state to which this change brings is eminently a holy one, one directly opposed to sin,St. John establishes in the present Epistle. Whosoever is born of God doth not commit sin; for his seed remaineth in him and he cannot sin, because he is born of God." "We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not." The same truth, under a most instructive variation of aspect, is stated by St. Paul. St. John tells us, that he that is "born of God doth not commit sin." Opposition to sin, therefore, is the effect of the change which has taken place. Love to practical holiness is the result of the change, in the statement of St. Paul. "For we are his workmanship, created in Christ Jesus unto good works."

Nor is it a change which is confined to purpose and will, but which leaves him who has experienced it as much as ever the captive of some scribing the work of the Spirit, thus explicitly domineering passion. He not only

That sound Divine, Bishop Pearson, in de

and strongly speaks of the work by which what in itself, and forensically considered, is only a relative change, becomes a real and substantive blessing, personally enjoyed. "It is the office of the Holy Ghost to assure us of the adoption of sons, to create in us a sense of the paternal love of God towards us, to give us an earnest of our everlasting inheritance." He quotes Rom. v. 5; viii. 14; Gal. iv. 6; Rom. viii. 15, 16, &c.: and, distinguishing between the relative and real change, he adds, " As, therefore, we are born again by the Spirit, and receive from him our re

admires the law of God, but obeys it.

"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." How great soever may be the variety of duty, he is enabled to fulfil the whole. "I know both how to be abased, and I know how to abound: everywhere and in all things I am instructed both to be full and to be

generation, so we are assured by the same Spirit hungry, both to abound and to suf

of our adoption; and by the same Spirit we have the pledge, or rather earnest, of our inheritance.” -On the Creed, art. viii.

fer need. I can do all things through Christ which strengtheneth me."

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