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time are not worthy to be compared with the glory that shall be revealed." Active services have their reward even in this life, while quiet unobtrusive resignation though far more difficult, is so obviously a duty that it often passes unnoticed. But let not the sufferer repine: "his witness is in heaven, and his record on high" "he is a spectacle not to men only, but to angels." I have found more relief, in hours of dejection, arising from a sense of inutility, by ascending to the original purpose of creation;-" For thy pleasure they are, and were created;" "I have formed thee for myself, to shew forth my praise;" than from any other consideration. How man, who "in his best estate is altogether vanity," should ever answer this great end of his being, is to us incomprehensible; but when we contemplate the infinite distance between the creature and the Creator, the petty differences between man and man vanish. The wonderful view which the Book of Job presents of the transactions of the unseen world may well induce us to believe, that in trials the purposes of which are hidden from us, the grace of God is to be displayed in us before these invisible spectators. Every dispensation is unquestionably intended to promote the spiritual good of God's children, as well as to magnify the power of his grace, as Job was humbled and convinced of selfrighteousness, at the very time when he was glorifying God by his conduct under suffering; and under this assurance we might well be contented to acquiesce in his sovereign will: but long continued afflictions demand every consolation that can be offered, and I hardly know of one more powerful than this idea presents. Impatience and rebellion, however, rob it of all its sweetness. An unsubmissive repining spirit renders affliction intolerable: it deprives the soul of the intended benefit, and takes from God the glory. I know the

task is hard: I know the unbelieving thoughts that will arise when the Lord thus tries the heart, and convinces it of the weakness of its faith and love and trust; but utterance at least may be denied to complaint, and prayer is a never failing refuge. "Save, Lord; we

perish;" in the fiercest storm that can assail the soul, will reach His ear who was "in all points tempted like as we are."

But should the neglect of friends in such an hour as this aggravate the distress? The duty of the afflicted under the most overwhelming circumstances remains unaltered, but their part is also clearly marked. "Remember them that are in adversity, as being yourselves also in the body." "I was sick, and ye visited me." "Ye that are strong, ought to bear the infirmities of the weak, and not to please yourselves." It may be more agreeable to flesh and blood to visit the rejoicing and triumphant, than the tempted Christian. Paul felt it, when he said, "that I may be comforted by the mutual faith, both of you and me;" but he also says, "Comfort the feeble-minded; support the weak." "They cannot recompense thee, but thou shalt be recompensed at the resurrection of the just."

T. B. P.

For the Christian Observer.

ON GRACE AT MEALS.

THE circumstance that no systematical and regular code of ethics is laid down in the holy Scriptures, instead of presenting any real difficulty to the honest inquirer who wishes to make them "a lamp unto his feet," in fact facilitates his researches. So infinitely varied are the questions of duty which call for a practical solution, that no body of rules for particular cases, however voluminous, would have met every demand. The superior excellency of the Bible as a rule of life consists in the perfection and

universality of those principles which may be applied to every conceivable variety of circumstances by a casuist really bent upon discovering the truth. They are like the standard weights and measures, which, though comparatively few in number, may be used in the widest range of calcu lation, and are equally subservient to the most sublime discoveries of the philosopher and the minute details of the man of business. Having made this allusion, I cannot help being drawn on by it, though a little from my point, to express a joyful hope, that, however little progress has been hitherto made towards the establishment of that desideratum in statistics, an universal standard of weights and measures, we are making rapid strides towards a consummation much more devoutly to be wished for-the dissemination of the Bible, to form the manual of the moral and religious casuist in every region and corner of the globe.

I have mentioned the minute ap. plication of scriptural principles, with a view to calling the attention of the readers of the Christian Ob. server to a subject, the importance of which is not, I think, in general duly appreciated; namely, the mode of saying grace at meals.

The propriety of the custom itself is so obvious, that I did not mean even to have touched upon it; but in case this paper should chance to meet the eye of any one, who has been led, by the seductive principle of conformity, to adopt the too-prevalent, godless, and in decent fashion of entirely omitting it, I will point out a few passages in Scripture which bear directly on the point. "For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer." -1 Tim. iv. 5, 6. "For, if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? Whether therefore ye eat,

or drink, or whatsoever ye do, do all to the glory of God." 1 Cor. x. 30, 31. Contrast a modern party of those who " profess and call themselves Christians," sitting down to their abundant table with less thankfulness and no more ceremony, than their oxen go to the stall, with the following truly Christian sketch: "And they continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart; praising God, and having favour with all the people." Acts ii. 46, 47.-If these examples do not suffice, go to Pitcairn's Island, and be put to shame by the descendants of the mutineers of the Bounty. The days, alas! are not gone by, in which God might well exclaim, "The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider.” Isa. i. 3.

But while the decided neglect of this duty characterises the most devoted worshippers of Fashion, that great Dagon of a still idolatrous world; its indecorous, irreverent, and consequently very insufficient performance is to be attributed to a far more numerous class in society. There is little to choose between that forgetfulness of God, which takes the good things he gives without a word of acknowledgment, and that which seems to think three words, mumbled over as hastily and indistinctly as possible, an adequate token of respectful gratitude. Like every other form, where it is a form only, it is but a mockery of Him to whom it is offered, and more likely to bring down a curse than a blessing on those who draw nigh unto him with their lips, while their hearts are far from him." The use of God's name in this way, instead of being an exercise of the Christian grace of thankfulness, is a direct breach of one of hisCommandments, and a symptom of thoughtless impiety. To him, whose mind

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is really touched with a lively sense of his daily obligations to that bountiful Giver of all blessings, who "crowneth the year with his goodness," who "openeth his hand, and satisfieth the desire of every living thing," there is something peculiarly painful in hearing words, calculated to awaken and express this feeling, uttered in a tone of indifference which scarcely accompanies the most cursory remark, and in so hasty and careless a manner, that this act of thanksgiving to the Almighty does not perhaps arrest the attention of one half of the party in whose name it is of fered. It is offensive to such an one to see a company stand up, without a single exception, to drink the health of some distinguished individual (an occurrence witnessed at all our public dinners) while the few, who rise up here and there, when grace is said, to mark their reverence for the King of kings, are stared at perhaps, and regarded as precise Puritans.

One of the strong pleas, by which we justify the steps taken -by our church at the period of the Reformation, is the absolute impossibility, humanly speaking, of the worship of the church, as it was then conducted, being a generally spiritual worship. Some pious souls, no doubt, made it the vehicle of genuine aspirations after the Deity; but to the greater part of those who heard it, it was perfectly unintelligible, and consequently, as far as they were concerned, a mere lifeless and empty form. Let us take care lest our daily practice prove, that we maintain in our houses an abuse which we profess to have corrected in our churches. Though the words used be in a language which all can understand, little is gained by that if but a small portion of the company can

hear them.

whether their habits in this point (and as daily habits they are very important) are such as may give them a comfortable evidence, that they are feelingly convinced that "God is a Spirit, and requireth them that worship him to worship bim in spirit and in truth." Though the form and mode of saying grace are not precisely dictated in the Bible, we may surely learn by the fairest inferences from that holy guide, that to give this act any real efficacy, the manner of him who speaks must be devout and reverent, and sufficiently marked to command the attention of the whole company; that his tone should be such as to shew, that the heart accompanies the lips; and that his expressions should characterise the thanksgiving of a Christian.

N. T.

To the Editor of the Christian Observer,
I was lately struck with a passage
in Dr. Owen's X50λcyia, which
appeared to have a remarkable ap-
plication to the Antinomian spirit
of certain professors of religion.
In speaking of some of the first
heretics of the church, he observes:
"Instead of Christ, and God in
him reconciling the world to him-
self, and the obedience of faith
thereon according to the Gospel,
they introduced endless fables which
practically issued in this, that Christ
was such an emanation of light and
knowledge in them as made them
perfect; that is, it took away all
differences of good and evil, and
gave them liberty to do what they
pleased, without sense of sin or
danger of punishment. This was
the first way that Satan attempted
the faith of the church; namely, by
substituting a perfecting light and
knowledge, in the room of the per-
son of Christ; and for aught I know,

IT MAY BE ONE OF THE LAST
WAYS WHEREBY HE WILL EN-
DEAVOUR THE ACCOMPLISH-

Not to multiply words on a sim-ple question, I would only request MENT OF THE SAME DESIGN."

those who may honour these remarks with a perusal to consider

I am, Sir, your's, &c.
LAICUS.

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ALL the works of God are worthy of our admiration. But of all his works there is none in which his perfections are so fully displayed, as in the redemption of the world by Jesus Christ. The period of the year is now approaching, when we are more particularly called upon by our church to commemorate the death and passion of our Sa viour, by which that redemption has been effected. It is, therefore, now intended to take a view of the glory of our Redeemer's character, and to point out in what respects it was manifested even in his sufferings, and shone through the dark cloud that covered him in his humiliation.

The love of God to man in providing salvation for him was inconceivable. But still more astonish ing were the means employed to accomplish it. That his well beloved Son should veil his Divine glory, clothe himself with mortal flesh, subject himself to a life of suffering, and at last die upon the cross, to save us from our sins, tends indeed to exalt the grace of God and abase the pride of man, but bears on it no marks of human wisdom. Indeed, it is with difficulty that men can be brought cordially to approve of these things. "The cross of Christ was to the Jews a stumbling block, and to the Greeks foolishness," and still is so to many around us. It will be proper, therefore, that we should attend to those proofs of his Divine glory which appeared even in his lowest abasement.

1. Let us consider, first, how readily and cheerfully he undertook the work of our redemption. There is little honour in submitting to what cannot be avoided, or do

ing what we dare not refuse; but the humiliation of Christ was perfectly voluntary. Therefore the heightened by his condescension. greatness of his character is even It is certain, that no created being could have accomplished this work; and it is probable that no created being would have been willing to undertake it. Indeed, it is clearly implied, in several passages of Scripture, not only that Christ voluntarily undertook this great work, but that he alone was capable of doing it. "Then said I,Lo, I come : in the volume of thy book it is written of me, I delight to do thy will, O my God." "Therefore doth my Father love me, because I lay down my life that I might take it again. No man taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again." "I looked, and there was none to help: and I wondered that there was none to uphold therefore mine own arm brought salvation unto me." "And no man in heaven or in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much because no man was found worthy to open the book, neither to look thereon. And one of the elders saith unto me, Weep not; behold the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof." How glorious, then, was the compassion of our Redeemer, in subjecting himself to such abasement, not of necessity or with reluctance, but cheerfully and willingly!" I delight to do thy will, O my God."-And this is enhanced by another consideration. From men their future sufferings are concealed. The nature of them is unknown, and the event uncertain. But our Saviour had a perfect knowledge of every event that was to befal him. He knew the number and malice of his enemies, and the bit

terness of that cup, the dregs of which he was to drink: yet, firm to his purpose, he begins and carries on his work with undaunted resolution. Thus did there ap. pear a glory even in his humiliation, a majesty even in his sufferings. 2. Let us consider next, the greatness of those sufferings which he endured. His whole life was a course of the heaviest sufferings of which human nature is capable. No sooner did he see the light than Herod sought to destroy him; and thenceforward his afflictions were constant: He was indeed " a man of sorrows and acquainted with grief." And not only were his afflictions constant, but they were of the severest kind. He was so poor as to depend on the charity of others for subsistence. "Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head." Reproach was thrown upon him without measure, and of the worst kind; and reproach and contempt are perhaps the hardest to bear of any sufferings to which we are exposed. He was likewise subjected to the most painful temptations: "He was in all points tempted like as we are, yet without sin." He suffered, moreover, most acutely from his sympathy with others: His very ap pearance in the world being the effect of his infinite tenderness and compassion, we must, therefore, suppose him liable to the severest sufferings of this kind. To form some faint idea, let us imagine what must be the anguish of a pious and affectionate parent, on the death of a wicked child, of whom he has the utmost reason to fear, that he no sooner closed his eyes in death than he opened them in the torments of hell.-And not only did the afflictions of our Lord continue, but they increased through his life, till at last they issued in an extraordinary conflict with the powers of darkness, and

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in his sustaining the full measure
of Divine vengeance due to the
sins of the world. The cup of
Divine wrath was early put into
his hands: he had continued to
drink of it daily; but at the close
of life he had to drink its bitterest
dregs. View him in the garden
of Gethsemane ! My soul is
exceeding
exceeding sorrowful, even unto
death." "O my Father, if it be
possible, let this cup pass from
me! Nevertheless not as I will,
but as thou wilt."
"And being
in an agony he prayed more ear-
nestly; and his sweat was as it were
great drops of blood falling down
to the ground." Behold him on
the cross! What deep distress of
soul must have extorted the la-
mentable exclamation; " My God,
my God, why hast thou forsaken
me!" In short, he suffered in his
life, and at his death, what was
accepted as an ample reparation
of the dishonour sin had done to
God, as a sufficient vindication of
the Divine Justice in sparing pe-
nitent transgressors, and as the
full purchase of their pardon, peace,
sanctification, and eternal glory.
"He was wounded for our trans.
gressions; he was bruised for our
iniquities; the chastisement of our
peace was upon him, and with his
All we
stripes we are healed.
like sheep have gone astray; we
have turned every one to his own
way; and the Lord hath laid on
HIM the iniquity of us all." "It
pleased the Lord to bruise him:
he hath put him to grief: when
thou shalt make his soul an offer-
ing for sin, he shall see his seed,
he shall prolong his days, and the
pleasure of the Lord shall prosper
in his hand."

3. Let us, in the third place, contemplate the glory of our Redeemer, in the purity and patience he manifested under the extremity of suffering he was called to en dure. Affliction is the touch-stone of virtue, tries its sincerity, and displays its beauty. Therefore "it

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