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his cross.

kingdoms of this world are become the kingdoms of our Lord and of his Christ; and be shall reign for ever and ever. Satan is represented, as contending with Christ for the empire of this world: the cause is tried before God; and satan, the usurping prince of this world, is cast out. This judgment took place, when the atonement of Christ was accepted; on which occasion he overcame the world, and the prince of it, and led the powers of hell in captivity, triumphing over them in And, when the final judgment shall be passed on all the world, it will be seen not merely who have abstained from gross sins, and who have fallen into them, but who are on God's part, and who are on satan's; who have fled from all their sins and acknowledged the sovereignty of a crucified Master, and who have given themselves up to the delusions of the evil one; who, in short, are they, that, being entangled in the sins of this world, have known nothing of the righteousness of a Saviour, and who are they that have forsaken their sins, and laid hold on that perfect Righteousness which alone can save them from the wrath to come. The former will go out with the prince, whom they have served, into ever lasting destruction; while the latter will be received into the joy of their Lord and Master. Hence it is, that the Holy Ghost will enlighten the world concerning judgment, because the prince of this world is judged,

But, in fact, the Holy Ghost enlightens the world on these three momentous subjects, not only by correcting their views upon them, but by disposing them to think upon them at all: for there are few subjects on which men are naturally less inclined to reflect than sin, and righteousness, and judgment. But when the Spirit of God awakens the wind to a sense of its danger, when he kindles a desire to pray, and excites a serious concern for the business of salvation, the individual thinks on these

things: he thinks on them rightly; he is convinced of their reality and importance: and then the Holy Spirit of God is indeed a Comforter. A new light seems to break forth in the soul, by which it discerns the Father, as reconciled, and the Son, as the reconciler, and, casting all the burden of its sins upon him, from whom also it expects its righteousness, looks forward with anxious but lively hope, through the merits of Christ, to that future judgment, in which the final distinction will be made between the prince and adherents of this world, and the heirs through hope of a better. C.C.

To the Editor of the Christian Observer.

THOSE who are familiar with the writings of St. John, must have observed with what frequency and delight he dwells upon the love of God. At one time, contemplating it in its intrinsic magnitude and richness, he exclaims, "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God." At another, viewing it in its effect upon its recipients in enkindling a corresponding love towards its Author, he affirms, "We love him because he first loved us." And in order that this reflexion of God's love to us may be seen in its native splendour, he shews that where in any man there exists true love to Christ, evinced by love for his ways, and a desire to obey his commandments, it is unnecessary and unscriptural to disquiet the mind with fears respecting Christ's love to "There is no fear," says lie, him.

"in love."

It is certain, however, that in other parts of holy writ, the fear of God is represented as the beginning of wisdom, and is enforced upon Christians with a sanctity and a solemnity that may at first sight appear somewhat at variance with The the assertion of St. John.

object of the present remarks is to point out the real nature of godly fear by an attempt to reconcile these apparently contradictory assertions, and to shew its practical, and even consoling, influence upon the mind of the believer in life and death.

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The word used by St. John (pobos) implies, and is frequently used to imply, agitating and distracting terror, and includes something of that state of mind which a slave feels towards a tyrannising master. It is a servile horror and dread, and excludes every thing approaching towards affection. But the word rendered fear in another part of Scripture, where it is said, "Serve the Lord with fear" (Psalm ii. 11), does not admit of the same interpretation, but exactly corresponds with the Greek words aidws and Evλaßea, in Heb. xii. 28. rendered in our version " reverence and godly fear." We have thus two descriptions of fear, not only distinct from, but strongly opposed to, each other; the one approaching to dread and confusion; the other mingled with the gentler and more attractive influence of love, and completing that lowly but truly honourable principle of the soul, which our Saviour described when he said, "Blessed are the poor in spirit." The former of these St. John declared inconsistent with Christian love; the latter the wisest of men pronounced to be "the beginning of wisdom." The nature of godly fear being thus ascertain ed, let us view it in its connexion with the sentiments and conduct of the Christian.

And, first, how does it operate as respects the contemplation of the perfections and attributes of God? God is omniscient; and the believer's fear of God therefore makes him keep strict watch over his inmost thoughts, as well as his outward actions; and though conscious of many an unwelcome intruder, he earnestly strives against temptation, and prays to his Father who sees in secret, to cleanse him

from his most hidden faults. God is also omnipresent; and the believer, practically affected by this truth, remembers that "the angel of the Lord encampeth round about them that fear him, and delivereth them." The constant sentiment of his heart is, "Wherever I go, whatever I do, thou God seest me; and if thou art with me, though an host should encamp against me, I will fear no evil." Thus, in this Divine attribute, he finds not only a check against sin, but a rock of defence against temptation. So again, God is omnipotent; and they that have the fear of God before their eyes, entertain such a holy and reverential awe of his majesty and power, that they dare not offend him. That arm of power, they know, is lifted up against "all ungodliness of men;" and while the fear of it deters them from the commission of sin, it also strengthens them in the ways of holiness; for if God, who is all-powerful, be for us, who can be against us? Thus the fear of God has the effect of overcoming the fear of man. Again: God is just and holy; and the Christian, with the church trimphant in heaven, cries, "Who would not fear thee, O Lord, and glorify thy name, for thou only art holy?" And even when all these attributes of the Deity rush as it were upon the soul at once they do not crush with terror the man who truly fears God; for how terrific soever they may be to the workers of iniquity, to the Christian they present a source of joy and confidence. The devils fear and tremble: he fears, and loves, and hopes.

Now, in what manner is this fear connected with faith in God? Those who fear God, must have first believed" that he is, and that he is a rewarder of them that diligently seek him." Job was an eminent example of faith and fear:

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Though he slay me, yet will I trust in him.” trust in him." Thus, though faith is antecedent to this godly fear, they mutually support each other.

Again: how is the fear of God

connected with the duty of love to him? We love him because he first loved us; and it is this love, in union with the happiness arising from keeping his commandments, that prevents the believer committing those transgressions which tarnish the character of all who, while they profess to love Christ, are led astray by the fear of man, when they ought to be guided by the fear of God. Where the love of God is sincere, it will always be accompanied by the fear of God, because it will always excite the desire to please him, and consequently to abstain from all iniquity, and to perfect holiness in the fear of the Lord.

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And how is the fear of God connected with the duty of prayer to God? They that worship God, must "worship him in spirit and in truth;" that is, in a somewhat suited to the glorious attributes of the Being they adore. They must therefore keep a strict watch over their thoughts, impressed with deep veneration while calling upon a God of spotless purityof almighty power-of boundless wisdom of consummate and eternal justice. Angels stand in awe before the Lord God of Hosts, when contemplating and adoring his great and glorious perfections, and, in an attitude of humility, cover their faces with their wings, crying "Holyholy-holy." Where, then, is the human being who would presume to approach this Almighty Creator without feeling, or wishing to feel, something of this angelic awe humbling yet animating his heart?"Thou, Lord, art worthy to be feared, and to be had in reverence of all them that approach thee;" and this reverential fear coustitutes a sublime and a necessary part of the worship of his creatures. Unless a man can appeal to the Searcher of hearts and say, "Lord, thou knowest" that I fear as well as "I love thee," he is not a Christian, and can perform none of the duties of a Christian acceptably.

Lastly, how does this fear operate in death? In the immediate prospect of that awful event, the believer can rest his soul secure from the assaults of the last enemy. only on the promises of God in Christ Jesus. Yet, as a proof of his not being a self-deceiver, and that he really possesses that renewed character to which those promises are attached, he finds com"I have set fort in the reflection, the Lord always before me;" that is, I have feared him; not indeed perfectly or meritoriously, but at least sincerely, and am therefore included in that gracious promise: "To you that fear my name, shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth and grow up as calves of the stall."

A READER.

To the Editor of the Christian Observer.

I OBSERVE in a periodical publication which has recently fallen into my hands, some remarks on the Jewish kingdom in Abyssinia, as mentioned by Bruce, and before noticed by Peter Heylin, (but see also Calmet's Dictionary, and Ludolph's History of Ethiopia, printed 1681, folio,) from which I apprehend that an opinion is likely to gain ground, that the descendants of the house of David are still remaining and distinguishable, and their genealogy publicly preserved. The consequence of this being generally credited, may be, that a Pseudo Messiah may arise, declaring himself to be the Son of David, for whose sake the sceptre has been preserved to Judah, in the mountains of Abyssinia, and thus not only many Jews, but even some Christians, may fall into the delusion. Our Lord's words, Matt. xxiv. 23, are very emphatical: “ If any man say unto you" (my pro"Lo here is fessed followers), Christ, or there-believe it not." It is evident that the persecutions of

the Jews from Christian nations, are closed, or are closing; consequent ly a great crisis may be looked for; nor can we believe that the powers of darkness behold with indiffer ence the endeavours now in progress for illuminating a people hitherto long" sitting in darkness and the shadow of death." We have had painful specimens of what might seem an incredible, or at least an unaccountable, credulity, in a country so favoured as England with the light of science and religion, in the reception given to the reveries of Joanna Southcote and other impostors; and I am therefore anxious that no plausible foundation should be unsuspectingly laid for the future erection of such a delusion as that to which I have referred. That a number of Jews may for ages have resided in Abys

sinia under a chief of their own nation, is a fact I am not disposed to question; but that this chief is a lineal descendant from Solomon, by a son of the Queen of Sheba, I consider equally fabulous with the

Arabian Tales, and the rabbinical stories concerning that prince.

When our Lord, in his discourse to his disciples (Matt. xxiv.), gives to them the warning to beware of impostors who should presume to appropriate to themselves his name and character, does it not imply that even Christians would be exposed to such a temptation, and that it would be one of no small danger? I am aware indeed that the passage refers to the events which accompanied and followed the siege of Jerusalem, when false Christs arose, and put to hazard the faith of the early Christians, as well as deluded numbers of their Jewish countrymen; but does not the spirit of the caution still apply? And may there not even now be reason to interpose a warning, especially since the affairs of the Jews begin to attract, and justly, a degree of attention hitherto unknown since the Apostles' days, lest satan, taking advantage of circumstances, should introduce unawares "the deceivableness of unrighteousness ?” E. M. B.

MISCELLANEOUS.

REMARKS DURING A JOURNEY THROUGH NORTH AMERICA.

(Continued from p. 632.) Mobile, on the Gulph of Mexico, 3d April, 1820.

IT was with much regret that I left several kind and interesting friends whom I had met with at Charleston, Our last day there was Sunday; and the diminution of carriages at the church door evinced that the fashionable society was dispersing, and that many families had already retired to their plantations after the races. The places of worship ap peared well filled; but many of the streets were noisy, and exhibited as little of a Sabbath scene as Hyde Park or Piccadilly. I was told also

that gambling was going on to a great extent, in a detached building belonging to the hotel where I was staying; but as I have sometimes heard the same rumour when staying at the York House in Bath, or an hotel in the west of London, let us hope (if we can) that it was, in both cases, a libellous report.—I was pleased to see the Slaves apparently enjoying themselves on this day in their best attire, and was astonished in observing the efforts they make to preserve as a body that self-respect which they know is not felt for them by their proprietors. They generally use Sir and Madam in addressing each other, make the most formal and particular inquiries after each other's fa

miles. They frequently adopt the names of the families in which they live. Thus, the principal male-servant in Col. F.'s family, is Col. F.; the principal female servant, Mrs. F.; while half a dozen Miss F.'s will give their names to as many chamber-maids if they have them. In the evening I visited the prison, as I have done in most towns where I had the opportunity; but the turnkey was intoxicated, and I could obtain little information as to the general plan of management. The prisoners, I understood from an assistant, have a liberal allowance of meat, bread, and broth daily; but no work, and no instruction except from occasional visits of the clergy, of whom the Black ministers are the most assiduous. I saw one earnestly engaged in prayer with the Black prisoners, one of whom was just committed for the murder of his master. The Black are separated from the White prisoners, the male from the female, the greater from the lesser criminals. I saw and conversed with the murderer of Dr. Ramsay, the historian. I was told that the crime occurred under the following circumstances. The man having shot a lawyer whom he had retained on some business, Dr. Ramsay had given evidence that he was insane; which the maniac learning, watched an opportunity and shot him also. He has been confined in prison ever since, and is a pitiable object. If you are as well acquainted with the character of Mrs. Ramsay as, from its uncommon excellence, I hope you are, you will be interested by this allusion to her husband. If you have never met with her "Memoirs," let me entreat you to forgo no longer the gratification and, improvement you can hardly fail to derive from them. They exhibit a character which will not shrink from a comparison with that of the most eminent female Christians of any age or country. Her father, Colonel Laurens, was President of the Congress during the CHRIST. OBSERV. No. 251.

revolutionary war; and it is delightful to read the liberal and pacific. sentiments which his letters to his daughter breathe at the very moment when his plantations were overrun by British soldiery, and the lives of himself and his family were in imminent danger. Surely it would tend greatly to increase our detestation of war and all its outrages, if we allowed our imagination to dwell more on the friendly sentiments which the liberal and Christian part of hostile nations often feel towards each other, at the very moment when public animosity and fury rage the loudest. In 1776, Colonel Laurens writes from Charleston, to his daughter then in England

"Act your part well, my dear: love God, and all things will work together for your good. It is melancholy to see the abuse of many good houses in this town, which are now made barracks for the country militia, who strip the paper hangings, chop wood upon parlour floors, and do a thousand improper acts. The men of war at Georgia have swept Mr. Arthur Middleton's plantation, upon Savanna river, of about sixty-five Negroes. Wright's savannah is within three or four miles of it; probably some solitary escaping man may come within two or three days to inform me of like mischiefs done there, and at Altamaha, by those Sabeans and Chaldeans. it so, I will say, Blessed be the name of the Lord. We must expect a visit from the British very soon. In these circumstances every man here holds his life by the most precarious tenure, and our friends abroad should prepare themselves for learning that we are numbered with the dead. You will in silence submit the future progress and final determination of events to the wise order of that superintending Being who holds the scales of justice in his hand. Your part will be to join with the sons and daughters of piety, and pray incessantly for peace;→

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