remission of sins." Consider still farther, that the work of salvation which he accomplished on earth he renders effectual by the ministry of his word, and the agency of his Spirit. To this end, he sent down the Holy Ghost upon his apostles and disciples, after his ascension, that he might guide them into all truth, and endue them with wonderful gifts; and among others, the power of working miracles, in order that they might carry the knowledge of his salvation to the ends of the earth. Consider, also, that the same Divine Spirit is still present with his church, rendering the word of Christ effectual in enlightening, converting, sanctifying, and comforting the hearts of men. He carries on the work of salvation; he brings men to Christ; he establishes their faith, and prepares them" for the inheritance of the saints in light.”

Surely, a salvation effected by means like these is a great salva

tion.

3. This salvation is great, if considered in reference to the ends which are accomplished by it, with regard to mankind. It is the com▾ plete redemption of both soul and body from the dominion and the consequences of sin, and a restoration to those unspeakable privileges which were lost by the fall of nian. It secures to us peace with God, adoption into his family, and the renewal of the soul to holiness and spiritual enjoyment. It opens the kingdom of heaven to all believers, and gives them, even upon earth, an assurance of "an inleritance, incorruptible, undefiled, and that fadeth not away." It authorises a sure and stedfast hope that these vile bodies shall be raised from the grave, and shall be fashioned like unto Christ's glorious body, according to the work ing, whereby he is able to subdue all things unto himself. It encourages a lively expectation in the Christian, of being as happy in the eternal world, as infinite power, and

infinite wisdom, joined with infinite love and goodness, can make him.

Such is the " great salvation which is here set before us, and which is so conducive to the best interests of mankind, that we might have supposed that none would neglect it. Yet, unhappily, such is not the fact; and we shall now proceed to consider,

Secondly, When we may be said to neglect this salvation.

1. We neglect it when we do those things which are inconsistent with it. Those who live in wilful sins are undoubtedly strangers to this salvation; for one of its principal objects is, to deliver men from the power of sin, as well as from its fatal effects. Our Lord Jesus Christ " gave himself for us, that he might redeem us from all iniquity, and might purify unto himself a peculiar people zealous of good works." He came into the world "to save his people from their sins;" nor will any finally partake of his salvation who continue in impenitence and unbelief. "The workers of iniquity" will be "cast out into outer darkness;" and their having on earth called him "Lord, Lord," will not profit them in that day of wrath. To indulge in sin after he has shed his blood to make atonement for it, is to "crucify the Son of God afresh, and to put him to an open shame;" and as he was manifested in the world "that he might destroy the works of the devil," those who give themselves up to unholy courses, frustrate the counsels of God, pour contempt on the work of Christ, do despite to the Spirit of Grace, and eventually cut themselves off from eternal life.

2. Again, we neglect this salvation by suffering ourselves to be so engaged in other things as to overlook its importance. The conduct of many persons might lead us to suppose that they had never once heard of this salvation, or that it is an object not deserving of the least attention. They act as if they bad

no perception of being by nature in a fallen and degraded condition. They do not seek an interest in the salvation revealed in the Gospel, because they are not aware that they are exposed to endless ruin. They seem to regard this world as their whole concern; they set their affection on things below, as their chief good; and are so engrossed by these, that they can bestow no care or thought on the things which are unseen and eternal.

Or if they are constrained to acknowledge, in words, that this salvation is great, yet it seems, in actual experiment, a small matter to them in comparison of something else, something which they can see and enjoy in the present life. It is trivial in their estimation, as compared with riches, which afford to their possessors so many worldly advantages: it is trivial when put in the scale with worldly honours: even "an eternal weight of glory" is light, they think, as weighed in the balance against the applause of their fellow-creatures. The pleasures of piety may be real; the joys of angels may be worth possessing; but they feel no relish for these delights: such things are too refined, or too distant: for the present, they are perfectly satisfied with lower enjoyments; and they leave the salvation of the soul, and the concerns of eternity, to a future period.

We come to consider, Thirdly, The danger incurred by this conduct.

How shall we escape, if we neglect so great salvation? How shall we escape the just displeasure of Almighty God? Will not his wrath burn like fire against those who have neglected that salvation which he has provided with so much wisdom, and placed before us with so much condescension, and invited us to accept with the persuasions of mercy and goodness; a salvation purchased by the blood of his wellbeloved Son, and brought within our reach by the agency of his

Spirit and the ministry of his word; a salvation foretold by prophecies, prefigured by types, and confirmed by miracles; salvation which will deliver us from the galling yoke of spiritual slavery upon earth, and will extend its innumerable blessings through all the ages of eternity? Can such provisions of Divine mercy be safely neglected? Can the sinner escape the wrath of God, who adds to all his other offences a contempt for the gracious offers of redemption in the hands of a Mediator?

How shall we escape if we neglect so great salvation? Whither shall we flee for safety? What place of refuge can we find to protect us from the power of Him whose arm is omnipotent, and whose eyes are as a flame of fire? What mercy can we then find when the door of Divine mercy is shut for ever against us; and that Redeemer himself is our Judge, whose goodness and grace we had slighted throughout life? Will his Gospel any more hold out to us pardon and peace, and reconciliation with the Majesty of heaven? No! It will justly deliver us up to the sword of Divine justice, and pronounce on us the sentence of eternal condemnation! And what will be the feelings of those who have neglected this great salvation, "when the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the Lord and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe?" Those eyes which once beamed with tenderness and compassion towards the guilty and miserable among the sons of men towards all who fled to him for refuge, and laid hold on the salvation set before them through his blood will then be turned in just displeasure

against the workers of iniquity, against all who have neglected his great salvation. Repentance will then be too late; for the season of grace and probation will be for ever past. Nor let any one vainly hope to escape the notice of the Judge in that day; for "He cometh with clouds, and every eye shall see him, and they also that pierced him; and all kindreds of the earth shall wail because of him." But then, when the wicked are cut off from his presence, he will graciously welcome his faithful servants, and will be "the Author of eternal salvation to all those who obey him."

To the Editor of the Christian Observer. THE interpretation of Gal. iii. 20. given by T.S., in your Number for February, is liable to an insuperable objection. The supplement proposed by your correspondent is arbitrary. The expression, "a Mediator is not of one," naturally requires the supplement adopted by our translators; but if we substitute another supplement, there is nothing to restrain our fancy. T.S. proposes to supply the word friend; but, if I mistake not, a gloss at least equally plausible might be given to justify the supplement of the word enemy.

The Apostle asserts (ver. 16), that the Seed promised to Abraham, in whom all the nations of the earth were to be blessed, (Gen. xxii. 18.) was an individual; namely, Christ. This promise could not be annulled by the Law, which was not given till 430 years after. (ver. 17.) The Seed promised to Abraham was to inherit all nations, (Ps. ii. 8; lxxxii. 8; Heb. i. 2); and Abraham, his great progenitor, is therefore termed the heir of the world, (Rom. iv. 13); but the inheritance was given to Abraham, not by the Law, but by promise, 430 years before the promulgation of the Law. (ver. 18.) If it should be asked, Wherefore then serveth the Law, the answer is easy: It was added on account of the

perverseness of Israel, to restrain them till the coming of the promised Seed. Abraham, Isaac, and Jacob had lived by faith in the promise, and confessed themselves strangers and pilgrims on earth. (Heb. xi. 13.) But Israel, although they sang the praises of God at the Red Sea, soon forgot his works. They immediately began to murmur and rebel, (Ex. xv. 24.; xvi. 2-20.; xvii. 2-7.) and were placed under the Law as a schoolmaster. (Gal. iii. 24.; iv. 3.) This law was ordained by angels, in the hand of a Mediator. (ver. 19.) Now the Mediator & de μecilns is not (a mediator) of one, but God is one. (ver. 20.) first clause of ver. 20, seems to refer The expression not of one, in the to ver. 16. "He saith not of seeds as of many, but as of one." Now the mediator employed at the giving of the Law is not described as mediating between God and an individual, but between God and the whole nation of Israel. This transaction, therefore, is evidently distinct from the Promise; the latter being given to an individual, the former to a whole nation; and the unchangeableness of the Divine character is a sufficient security against the supposition, that God, in ordaining this law, had deviated from his original purpose expressed in the Promise: "God is one." (ver. 20.)

But let the Law be examined, aud it will appear that, so far from opposing the Promise, it was subservient to it. It shewed the impossibility of justification by works, and thus shut up all under sin, that the promise by faith, of Jesus Christ, might be given to those that believe. (ver. 21, 22. Compare Rom. xi. 32.)

Such appears to me the scope of the Apostle's reasoning. Our translators have not erred in supplying the word Mediator, (ver. 20.); but, by omitting the definite article before mediator, they have represented the Apostle as making a general assertion, which involves

To the Editor of the Christian Observer.

As that season of the year is now approaching, in which the anniversary meetings of most of our principal religious societies are usually held, I beg leave, with the utmost deference to the judgment of those of your readers who may have the more immediate superintendance of such meetings, to submit to their consideration an improvement in the method of conducting them, which, if adopted, would, I am persuaded, be attended with consider able advantage. It would likewise, at the same time, obviate an objection, which has not unfrequently been urged by many truly excellent persons against the meetings in question: I allude to the nature of the resolutions which are assigned on these occasions to the speakers, as the thesis of their respective addresses. It is customary for a series of resolutions to be drawn up for this purpose, which are for the most part merely votes of thanks to the different officers of the society, or to the clergyman who may have preached the anniversary sermon, &c. Now, assuming that the grand design of these religious commemorations is or ought to be-to acknowledge, with humble gratitude, the success which may have attended past efforts for the dissemination of vital Christianity, at home and abroad; to awaken the attention of real Christians to this great duty; to stimulate their zeal and exertions; and to call forth their fervent prayer to Almighty God, for his abundant blessing upon all future proceedings;-it appears to me somewhat incongruous to such an object, to make the bu

siness of the day consist so much of personal flattery and commendation. I therefore beg leave to ask, whether it would not be far better to abandon these votes of thanks altogether, and, instead of them, to frame the resolutions in such a manner that they may simply express the opinion of the couimittee upon the past prosperity and opening prospects of the particular society whose objects the meeting may be convened to promote*. By this means, I conceive, the chief purpose of our meeting would be in every respect more fully answered: the addresses would be more especially confined to the main subject of the operations and efficiency of the society; and the praise of all the good effected would be more readily and cheerfully and entirely ascribed to Him alone," from whom all holy desires, all good counsels, and all just works do proceed." Every species of adulation, on occasions like these, is foreign to the production of that Christian humility, by which we ought, at all times to be actuated, and at variance with the genius and spirit of the Gospel of Christ. We are exhorted to "avoid the very appearance of evil;" and surely never can we be too careful how we expose ourselves, whether in public or private, to any of the snares of that great adversary, who goeth about seeking every occasion to devour; and never can we be too solicitous to enter into the real meaning of such passages of holy Scripture as the following:-" So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase." (1 Cor. iii. 7.)-" So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do."(Luke xvii.10.)-"Learn

* I am aware that this method has al

ready been adopted by some societies, but not even by these to the extent I could wish.

of me to be meek and lowly in heart." (Matt. xi. 29.)—“ Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved." (1 Cor. x. 31-33.)-"By the grace of God I am what I am and his grace which was bestowed upon me, was not in vain; but I laboured more abundantly than they all; yet not I, but the grace of God which was with me.' (1 Cor. xv. 10.)—"Whatsoever ye do,in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." (Col. iii. 17.)-" Be ye clothed with humility; for God resisteth the proud, and giveth grace to the humble." (1 Pet. v. 5.)—" If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain glory, provoking one another, envying one another." (Gal. v. 25, 26, &c. &c.) I am quite aware, that persons who have rendered essential services to a society are highly deserving of its acknowledgments, but these might surely be conferred in a private and unostentatious manner. Submitting the subject to the judgment of those of your readers, whom it may more immediately concern; and heartily "wishing them abundant success in the name of the Lord," in all their counsels and operations for the moral and religious improvement of the world; I remain, your constant reader.

S. N.

While we fully agree with the spirit of the above communication, and think our correspondent's advice very seasonable at the approaching anniversaries, it seems but just to remind him, that the particular objects which he has mentioned, as the "grand design" and chief purpose" of the an

nual meetings of charitable societies, are not strictly such, but rather collateral benefits, which, though often of far more importance than the direct object of the meeting, do not supersede it. The strict intention of such meetings is, to examine the pecuniary accounts of the society, to receive the report of the committee, and to elect officers for the ensuing year; and some societies confine themselves, almost exclusively, to these points, and to thanking the active members for their past services. The usual resolutions which our correspondent blames are, therefore, very far from being foreign to the express object of such meetings; and while we agree with him, that adulation should always be avoided, and that, in many cases, a series of resolutions, such as he recommends, and such as is now adopted in several societies, would be preferable to merely complimentary ones, we cannot but remind him that the Gospel does not restrain but enjoin the innocent courtesies of life; and St. Paul, in particular, is most minute in tendering his public expressions of thanks to those who had performed any service, either to himself personally, or to the church of Christ. (See, for instance, Rom. xv.; 1 Cor. xvi. ; 2 Cor. viii. and ix.; and so on throughout his Epistles.)-It is also but just to the charitable societies. to state, that the complimentary style which so justly displeases our correspondent, and which is as much at variance with good taste as Christian simplicity, has, in a great measure, fallen into disuse, at least at the principal anniversaries in the metropolis. For a vindication of these meetings, from this and some other charges, and for a general statement of some of the benefits attending them, S. N. may refer to our vol. for 1818, p. 442.

We should not thus, contrary to our usual custom, have interfered with our correspondent, but from the subject of his paper, which