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who he is that should he worshipped, and who are true worshippers: and as we can only offer intelligent and acceptable worship, by knowing who is to be worshipped, and how, let us direct our minds—
I. To THE OBJECT OF WORSHIP.
"Worship." What it worship? The Scriptures supply the answer, as to individual worshipping. When Abraham beheld Moriah afar off, on which he was going to immolate his son Isaac, he said unto the young men, his servants, abide ye here, until I and the lad go yonder and worship. His faith, obedience, and offering his son Isaac unto God, are the elements and acts of his worship. When his steward found himself so providentially guided to Rebekah for Isaac, he worshipped the Lord, bowing himself down to the earth. When the Lord came down the second time to meet Moses on Sinai, he hastened to the spot, and bowed his head toward the earth and worshipped. When Gideon heard the interpretation of the Midianite soldier's dream, that the barley cake overthrowing the tent, was an image and premonition, that the small army of Israel would overcome the vast hosts of Midian, he worshipped. When David's child died, he arose from his posture of mourning, and worshipped. When Job was bereft of all his family and property, he rent his clothes and fell on the ground and worshipped.
We have also examples of men in companies or congregations worshipping
The Lord commanded Moses and Israel's Elders to meet him in the mount, but they were to stand at a distance and worship. When the wise men entered the presence of the infant Saviour, they fell down and worshipped him. You who are saved, worship God in the spirit, rejoice in Christ Jesus, and have no confidence in the flesh. And when the Lamb takes, as being worthy alone to do so, the New Testament, from the hand of Him who sitteth upon the throne, and is about to wind up redemption's work, the elders in heaven, descend from their seats, and fall down before the enthroned One, and before the Lamb, and worship God who liveth for ever and ever.
From these examples we learn that worship, is to offer unto God that which he claims: to acknowledge his providence in guiding us; and his goodness in giving us victory over our enemies who come against us to swallow us up ; to submit unmurmuringly to bereavement and loss; to revere and adore the Almighty : and in our inner man to worship in Christ. It comprehends all that is included in the service of God.
"Worship the Father." This title in a general sense, means, that he is the fountain, or source, of all being and things in his vast universe. The source of spirits of glory, of mercies, of knowledge, of grace, of consolation, peace, and life.
In a particular sense, it means that He is the Father of Israel as a. people; He called and formed them into a nation. He is the Father of our Lord Jesus Christ. In harmony with the divine purpose, He gave him his standing as the Christ, both in his Godhead and incarnate condition. He is the Father of " the Church of the first-horn," begetting all its members, according to his abundant mercy by the resurrection of Christ from the dead, as his sons, and heirs of the incorruptible inheritance, and possessing them even here of his life, love, righteousness, peace, and joy, by the Spirit. Then as the Father he is the object of Worship.
"Worship God." This title in its application here to the Father, means, that he is the supreme head over all. Christ is God, but he voluntarily came into a subordinate condition in his Godhead as the Word, to carry out the eternal purpose of the Tri-unity on earth, and to go between man's and his Father's abode. It was lie that appeared in a form to Adam, and the ancients. But, oh, the greatness of his condescension !— -when He became incarnated in our poor humanity. The Holy Spirit also is God. The Eternal Spirit, came forth to be the active agent—God at work: when God, through the Word, said "Let there be light": it was, by the agency of the mighty worker. So it is now in man's salvation. So shall it be m the regeneration of our entire humanity as in the creation. He is the mighty worker, by whom our Lord shall subdue all things unto himself, and by whom the Father will put all things under His feet. The "Word was incarnated, and was full of grace and truth. The Holy Ghost was seen in the form of a dove descending on our baptized Redeemer, and in the form of cloven tongues of fire sitting on the Apostles on the day of Pentecost. But God the Father never has been seen by man, and perhaps never will, except as he reveals himself to us in the character of our blessed Head and Lord.
"He is a Spirit." This description is expressive of his substance. The scriptural image of a spirit's substance and action, is the wind; we can neither see nor handle it. We can only see and feel its effects. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst tell not whence it cometh or whither it goeth, so is every one that is born of the Spirit." He is a limitless spirit," the heaven of heavens cannot contain him." Neither the darkness of night, heaven, hades, nor the uttermost part of the sea, can hide or separate us from his presence. We can attach no form to Him. Mortals have heard Him speak—as when He spoke from heaven, while Jesus ascended from the Jordan, and from the cloud of His presence on Tabor, saying, "This is my beloved Son, in whom I am well pleased, hear ye Him,"—but He was never gazed upon by man's eye.
II. HOW THEN ABE WE TO WORSHIP HlM.
1. We are to be true worshippers. The word true, is opposed to the mere form or appearance in worship, without the heart, mind, and strength.
2. We are to worship the Father. This does not detract from the honour due to the Son and the Comforter; they are worshipped in worshipping the Father ; they are one with the Father in all honour and worship. But the divine order and direction is, worship the Father through the mediation of the Son, by the aid of the Spirit, and it is only in the name of the Son, and by the help of the Spirit, that we can worship the Father; and we will thus equally honour the Tri-unity. Nor does this mean that the Father is of a different nature and character from the Son and Spirit, as if the Son only had loved us so as to die for us, or as if the Spirit had greater compassion on our infirmities, and had come down to give us life and comfort. It was the Father's love that gave His Son for us; and love that could give the only Son for us, must be equal to the love of that Son in giving Himself for us. And the divine Comforter is the Father's gift to us in Christ. God loves us as our Father, Christ as our kinsman, redeemer, and brother, and the Spirit as our comforter.
3. "Worship him in spirit." First in and with our own spirit; the broken and contrite spirit is more acceptable to him than any outward sacrifice or offering. It is with the greatest compassion and complacency, he looks on the poor and contrite spirit that trembles at his word. It is not multitudes of beasts, rivers of oil, our offspring immolated for our sin, He requires, it is, that having believed on the Saviour, once offered for sin, we do justly, love mercy, and walk humbly with Himself. Secondly, in and with the divine Spirit, who dwells in all the saved, and unites them to the Father in the Son. "We have not received the spirit of bondage again to fear, but the spirit of adoption, whereby we cry, Abba Father." And having received him, he helps our infirmities, teaches us to pray, intercedes for us in our unutterable groans, and he knows what is the Father's mind and ours. We "pray in the Holy Ghost: we worship God in the Spirit." He is ever present with us and with the Father ; we are his earthly house, his holy priesthood, offering his gifts acceptable unto God, through Jesus Christ.
"In Truth." This again relates^rsi to us in our worship. If we really fear God, we shall worship him in sincerity and truth, and that not from dread of punishment, but because he has done so much for us. He is nigh only to those who call upon him in truth. What horrible impiety is that which swears by his name as a God of truth, declares him our God, that we are of his holy city, and that we trust in him as our God; and yet all this in falsehood and unrighteousness. What obstinacy of heart, what a brow of brass, what an iron-sinewed neck must he have, who professes all this, and is devoted to some other thing or being at the same time. Isa. xlviii. 1, 8. What daring hypocrisy must his be, who draws nigh to God with his mouth, and honours him with his lips, whilst his heart is far from Him. I wonder Deity does not put forth his hand and thrust such into perdition.
Then, secondly, the Being we worship is "the True God." Jesus, who is our way to the Father, is the Truth. The Comforter, by whose aid we approach unto God, is the Spirit of Truth. With these, falsehood can have no place. Let us have the body clean, the conscience purged, and the heart true, if we intend to draw nigh with the full assurance of faith.
Do you worship the Father, as your Father and God, through the Son, by the Spirit? Let no question arise, but this;—Is this the divinely taught way of intelligent and acceptable worship? and let us learn thus to worship.
Do you worship Him in your own spirit and in His, and do you worship Him truthfully, and as the God of Truth, through the mediation of Christ the Truth, and by the aid of the Spirit of Truth? Meditate on these things, and may the love of God our Father, the grace of Christ our Saviour, and the fellowship of the Holy Ghost our Comforter, be with us, and enable us ever to worship the Father in spirit and in truth, for he seeketh such to worship Him. Thomas W. Pearson.
WELLINGTON AND NAPOLEON CONTRASTED.*
Napoleon and Wellington were not merely individual characters: they were the types of the powers which they respectively headed in the contest.
Napoleon had more genius, Wellington more judgment: the former combatted with greater energy, the latter with greater perseverance.
Rapid in design, instant in execution, the strokes of the French hero fell like the burning thunderbolt.
Cautious in counsel, yet firm in action, the resources of the British champion multiplied like the vigour of vegetation, after the withering stroke had fallen.
No campaign- of Wellington's equals, in genius and activity, those of Napoleon in Italy and France.
None of Napoleon's approaches, in foresight and wisdom, that of Wellington's at Torres Vedras.
The vehemence of the French emperor would have exhausted in a single campaign the whole resources which, during the war, were at the disposal of the English general.
The caution of Wellington would have alienated in the very beginning the troops which overflowed with the passions of the Revolution.
Ardour and onset were alike imposed on the former by his situation, and suggested by his disposition.
* This contrast is drawn from Alison's Europe. Editor.
Foresight and perseverance were equally dictated to the latter by his necessities, and in unison with his character.
The one wielded at pleasure the military resources of the half of Europe, and governed a nation heedless of consequences, covetous of glory, reckless of slaughter.
The (Jther led the forces of a people distrustful of its prowess, avaricious of its blood, but invincible in its determination.
And the result, both in the general war and final struggle, was in entire conformity with this distinction.
Wellington retired in the outset before the fierce assault of the French legions, but he saw them, for the first time since the Revolution, recoil in defeat from the rocks of Torres Vedras; he was at first repeatedly expelled from Spain, but at last he drove the invaders with disgrace across the Pyrenees!
The personal and moral character of the two chiefs was still more strikingly opposed, and characteristic of the sides they severally led.
Both were distinguished by the unwearied perseverance, the steady purpose, the magnanimous soul, which are essential to glorious achievements; both were provident in council and vigorous in execution.
Both possessed personal intrepidity in the highest degree; both were indefatigable in activity, and of iron constitution; both enjoyed the rarer qualities of moral courage and fearless determination. But, in other respects, their minds were as opposite as the poles are asunder.
Napoleon was covetous of glory, Wellington was impressed with duty: Napoleon was reckless of slaughter, Wellington was sparing of blood: Napoleon was careless of his word, Wellington was inviolate in faith.
Treaties were regarded by the former as binding only when expedient— alliances valid only when useful: obligations were regarded by the latter as obligatory, though ruinous—conventions sacred, even when open to objection.
Napoleon's wasting warfare converted allies into enemies.
Wellington's protecting discipline changed enemies into friends.
The former fell, because all Europe rose up against his oppression.
The latter triumphed, because all Europe joined to share in his protection.
There is not a proclamation of Napoleon to his soldiers in which glory is not mentioned and duty forgotten.
There is not an order of Wellington to his troops, in which duty is not inculcated, nor one in which glory is alluded to.
Singleness of heart was the great characteristic of the British hero, a sense of duty his ruling principle;
Falsehood pervaded the French conqueror, the thirst for glory was his invariable motive.
The former proceeded on the belief that the means, if justifiable, would finally work out the end:
The latter, on the maxim that the end would in every case justify the means.
Napoleon placed himself at the head of Europe, and desolated it for fifteen years with his warfare:
Europe placed Wellington at the head of its armies, and he gave it thirty years of unbroken peace.
The one exhibited the most shining example of splendid talents devoted to temporal ambition;
The other the noblest instance of moral influence directed to exalted purposes.
The former was in the end led to ruin, while blindly following the phantom of worldly greatness;
The latter was unambitiously conducted to final greatness, while following only the star of public duty.
The struggle between them was the same at bottom, as that which, anterior to the creation of man, shook the powers of heaven ; and never was such an example of moral government afforded as the final result of their immortal contest.
B. T. Coleridoe's Genius, Bt Various Hands.
If there be, said one of his contemporaries, any man of great and original genius alive at this moment, in Europe, it is S. T. Coleridge. Nothing can surpass the melodious richness of words, which he heaps around his images; images that are not glaring in themselves, but which are always affecting to the very verge of tears, because they have all been formed and nourished in the recesses of one of the most deeply musing spirits that ever breathed forth its aspirations in the majestic language of England.
This marvellously gifted individual, has by a strange error usually been regarded, as of the Lake school. Instead, like Wordsworth, of seeking the sources of sublimity and beauty in the simple elements of humanity, he ranges through all history and science investigating all that has really existed, and all that has foundation only in the wildest and strangest minds; combining, condensing, developing, and multiplying the rich products of his research, with marvellous facility and skill; now pondering fondly over some piece of exquisite loveliness, brought from an unknown recess; now tracing out the hidden germ of the eldest, and most barbaric theories, and now calling fantastic spirits from the vasty deep, where they have slept since the dawn of reason. The term " myriadminded," which he has happily applied to Shakespere, is truly descriptive of himself. He is not one, but legion, "rich with the spoils of time," richer in his own glorious imagination and sporting fantasy. There is nothing more wonderful than the facile majesty of his images, or, rather, of his world of imagery, which, whether in his poetry or his prose, starts up before us self-raised, and all perfect, like the palace of Aladdin. He ascends to the sublimest of truths by a winding track of sparkling glory, which can only be described in his own language.
"The spirit's ladder
In various beauty of versification he has never been excelled. Shakspere doubtless in honied sweetness, and exquisite continuity, and Milton in pure majesty, and classic grace—but this is one species "of verse only; and taking all his trials of various metres, the swelling harmony of his blank verse, the sweet breathing of his gentle odes, and the symbollike flutter with the murmuring of his wizard spells; we doubt if even these great masters have so fully developed the resources of the English tongue. He has yet completed no adequate memorial of his genius; yet it is most unjust to say he has done little or nothing. To refute this assertion, there are his " Wallenstein ;" his love poems of intensest beauty; his "Ancient Mariner," with his touches of profoundest tenderness amidst toil, din, and most bewildering terrors; his holy and sweet tale of "Christabel," with its enchantments, and richer humanities; the depths, the sublimities, and the pensive sweetness of his "Tragedy;" the heart-dilating sentiments scattered through his "Friend, and the stately imagery which breaks upon us at every turn of the golden paths of his metaphysical labyrinth. And if he has a power withm him