sign a sufficient reason why any earthly occurrence should overwhelm you with grief? If you are Christians in character and temper, as well as in name, remember that the cause of your grief is a blessing in disguise. "For we know that all things work together for good to them that love God-and that these light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory." Repine not then at the faithfulness of God, though it be manifested in this try ing form. Is it the loss of worldly substance which affects you so deeply? Recollect that "God will provide" and especially recollect that you have "a better and an enduring substance," and that short is the period ere you go to its possession. Or is it the death of kindred or friends that touches you so keenly? Over the grave of a friend "Jesus wept." We may do what he has done. To nature and to friendship we are not required to refuse our tears. But they ought to be speedily wiped away, or turned into tears of joy, while we recollect what Jesus said when he wept-"I am the resurrection and the life; he that believeth in me, though he were dead yet shall he live; and whosoever liveth and believeth in me, shall never die. Believest thou this?"-If you believe it, look by faith to Jesus, and consider that he is to raise the dead-consider that if vitally united to him, you and those whom you lament, will, in a very little space, meet in his presence-meet with holy rapture, where "sorrow and sighing shall flee away" forever. And still less does the vanity of present things afford cause for intemperate joy. The business of life though short, is serious. It is serious because it will so soon be over, and because, transient as it is, eternal consequences depend upon it. How foolish, how infatuated then, to turn it into a mere sportive scene. Children of pleasure! ye whom the world, with the keenest irony, thus denominates, trifle not away that trifle life. Sport not yourselves into eternity. Remember that a state of endless joy or of endless wo, is within a little, it may be a very little distance; and listen to the call which they both send you, in what I am now uttering, to inquire towards which you are tending. 3. "It remaineth that those that buy, be as though they possessed not."That they do not permit their hearts to be so set on their possessions as to forget that they are soon to leave them: that they do not reckon on them as permanent, or seek their happiness supremely in them: that they rather consider them as a trust put into their hands as the stewards of God, who will shortly make inquisition how his talents have been employed: that, in a word, they do not suffer the world to absorb their souls so as to act in it as if they were to live here forever. On the contrary, let them keep constantly in mind that none of their worldly possessions can either satisfy the soul at present, or secure a moment's continuance here, when God its Maker shall command it hence. Let them be careful therefore not to have their principal possessions-that which they chiefly regard-in this world: but weaning their affections from earth, let them have their heart and their treasure in heaven, "where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." 4. Finally, "It remaineth that they who 'use this world,' in whatever way, be careful not to abuse it."" They abuse it who prostitute it to the gratification of their passions; who lavish a large quantity of it to pamper their sensual appetites, or to feed their vanity. They abuse it who consider it as their greatest good, and who seek their only portion in it. They abuse it, who prize the honours which it bestows more than those which come from God only. They abuse it who do not consider and treat it as valuable, only from its connexion with another. Think, ye abusers of the world, on the folly of an immortal spirit centering all its views and expectations on such a worthless, such a fugitive possession. Loose your souls from so low and vile an attachment. Rise to higher and nobler objects. Soar into eternity and look at its possessions. Placed in imagination there, where you will soon be placed in reality, look back and view the course of life which you have been pursuing. All guilt apart, does it not appear like the play of childhood? Do you not feel a mingled emotion of wonder and shame that such little unimportant things should have engaged and agitated you so much? Know then, that it is the dictate of wisdom to act in time with the views of eternity. Begin therefore, without a moment's delay, to live for eternity. Make your peace with God, by embracing his offered mercy in the dear Redeemer. Seek first the kingdom of God and his righteousness, and all necessary things shall be added unto you. Our duty, brethren, is before us. The proper views and treatment of the world have been delineated. The reflection is melancholy, that the living examples of such views and treatment are extremely rare. But however great may be the number whom the truth affects, yet a truth it is, that all who are contemplating or treating the world in a different manner, are not answering the purpose for which they were sent into it. Those who have never entertained these views of life, have never yet begun to live. In faithfulness and affection let me address them-Men and brethren, how long shall your infatuation last. The time is short. Another year of your fleeting existence has fled forever. Its report is registered in heaven, and itself is engulphed in the eternity which is past. The year on which you are entering may launch your souls into the eternity which is to come. Bethink yourselves seriously, I entreat you. Surely it is time to bethink yourselves, when so much of life has been squandered and none of its business done. With you, the radical part of that temper and those views which the text enjoins, is yet to be acquired. You have not yet been transformed by the renewing of your minds; you have not yet been brought into the dust of humility for your sins; you have not yet felt yourselves shut up to the faith of the gospel; you have not yet received Christ Jesus on his own free and gracious offer; you have not yet had the temper of Christ formed within you. When, my friends, shall the year arrive that will find you with this business done? Till it be done, till in a spiritual sense you have "passed from death unto life," no year will ever be happy to you. It cannot be, and it ought not to be happy. It will find you exposed to an unhappy eternity; and while this is your state, you ought to be disturbed. It is the greatest kindness to disturb you. Now, then, look to God. for his gracious aid, and begin the work. Let this year see it performed. Let this New Year's day-let this very hour, see it begun. Then will you be happy. Then, through all eternity, yon will look back, and date the happiness of your interminable existence from this day—from this hour. "Holy brethren, partakers of the heavenly calling"-how are the most of us reproved by this subject, and by this occasion; and how powerfully are we urged to act more worthily of our profession and of our high expectations! Has not the return of another year still found us very imperfectly weaned from the world; very unduly engrossed by its business; very improperly attached to its possessions; and chargeable with much idolatry in our feelings toward our dearest relatives? Alas! in all this we have consulted neither our happiness nor our duty. It is when we view all that we have as lent us by our covenant God, and stand ready to surrender it on his demand, and ready to depart ourselves and "be with Christ, which is far better," oh it is then that we live most hap pily; it is then that we bring down a portion of heaven to earth. It is then, too, that we treat all our relatives with the truest kindness, seek their happiness most sincerely, and promote their best interests most effectually. It is then, likewise, that we discharge every personal and every social duty most conscientiously, most faithfully, and most advantageously. Grant us, Father of mercies! more of that faith "which is the substance of things hoped for and the evidence of things not seen;" that we may live more to thy glory, more usefully to our fellow men, more ornamentally to religion, more like our blessed Saviour, and more in meetness to rise and dwell in his blissful presence, whenever he shall dissolve our connexion with this vain, and sinful, and ensnaring world. Amen. FOR THE CHRISTIAN ADVOCATE. FUGITIVE THOUGHTS. the Lord." Indeed there has been a great deal of cowardice displayed, in the defence of Christianity, by many of its advocates. They have been ashamed of the Bible, and afraid to answer its enemies in its own language; and have therefore resorted to philosophical reasonings, as though God's word needed an apology. And in many cases these defenders of the faith have endeavoured to bring it down to a level with the unsanctified reason of its adversaries. It is unquestionably a fact, that nearly all the books which have been written in the defence of Christianity, against infidel objections, are themselves tinctured with a deistical spirit; are formed on the principle, that human reasoning is sufficient to turn infidels into Christians-that the understanding of man is not darkened by sin. And never did infidelity increase more rapidly in Britain, than when the ablest philosophical vindications of Christianity were constantly coming forth, from the press and from the pulpit. Certain it is, that ministers who have maintained the truth, by the plentiful use of scriptural language, have been more instrumental in convincing and converting gainsayers, than those preachers who have laboured to support the doctrines of the gospel chiefly by phi The New Testament writers, in all their sacred discussions, appeal to the scripture for their proof-appeal to it with confidence-appeal to it as being divinely inspired-appeal to it as that whose authority is, or should be, as readily admitted by others as by themselves. Happy would it be for the Christian church to imitate the example, far more faith-losophical discussion. The latter fully than she has hitherto done. Assuredly ministers of the gospel and private Christians would do more good, in defending divine truth against infidels and hereticks, by bringing them directly up to the Bible, than by any thing like what may be termed philosophical argument. It is true that every part of God's revelation can be most triumphantly maintained, on what may be called rational principles; as the opponents of this revelation have found to their confusion. But, as his testimony is infinitely higher evidence than human reasonings can present, these should never be allowed the honour which ought to be spontaneously, solemnly, and perpetually paid to the all-commanding words" Thus saith kind of preaching is evidently calculated to make a man's faith stand in the wisdom of men, and not in the power of God: a consequence which Paul laboured most industriously to prevent, and which every minister of sanctified common sense would fervently deprecate. "A bishop must hold fast the faithful word as he hath been taught, that he may be able by sound doctrine, both to exhort and to convince the gainsayers." Here the apostle intimates that the only way of vindicating the truth against its enemies, to their benefit, is by proclaiming God's own word-called "the faithful word," because true in itself, and to be received by men as the ground of their faith. I know a minister of the gospel, in a large vil lage, in a neighbouring state, who, at the time of his settlement, and for years after, was surrounded with an organized and desperate band of infidels, some of whom were men of considerable shrewdness and information. But instead of meeting their cavils by general and philosophical reasonings, the minister to whom I refer, has continued from the beginning to support his propositions by the free quotation of scriptural texts: and the consequence has been, that, under his preaching, infidel after infidel has been changed into an humble follower of Jesus Christ. Many other facts of the same nature might be produced, to show that God's own word is infinitely more powerful than human argument. It is one thing to shut up an adversary's mouth, and another thing altogether to subdue and melt his heart. which I send you herewith, and ON MINISTERIAL DILIGENCE. "Theodorus had the pastoral care of the Vale of Ormay. The tenor of his life was smooth, like the stream which stole through his valley. The path which he trod was always clean; nobody could say, Behold the black spot on the linen ephod of Theodorus. His flock listened with attention to his voice; for his voice was pleasant. His speech dropped from his lips as honey from the summer oak; his words were as the dew on the rose of Ormay. The spirit of Theodorus was also meek, and his heart appeared to be tender. But if it was in some degree tender, it was in a higher degree timid. If his soft whisper could not awaken the sleeping lamb, he had not the spirit to lift up his voice and disturb it; no, not even if the lion and the bear should be nigh it. If a thoughtless sheep wandered too near the precipice or the brook, Theodorus would warn it gently to return. But rather than terrify, alarm, or use any exertion, he would leave it to its fate, and suffer it quietly to tumble over. The danger of precipices and brooks in general, Theodorus often sung on his melodious reed; but this or that brook he could scarce venture to A. mention, lest such of his flock as were near them might consider themselves as reproved, and so be offended. He could say in general, Beware of the lion and the bear; but could not tell a poor wandering sheep, Thou art particularly in dan How often the grossest ignorance of divine truth betrays itself, under the appearance of paying compliments to religion! How frequently too is the emptiness of the profession revealed, by the immediate utterance of profane, obscene, or sceptical language; while the previous show of friendship to Christianity, seems to have been exhibited as an equivalent for the subsequent impiety! And yet irreligious men generally know what is offensive to the Christian ear, notwithstanding their ignorance; but will very seldom suppress their unsanctified breath, in order to avoid giving the offence. The saint who enters the company of ungodly men, under the impression that their good manners will spare his feelings, shall generally find himself most wofully mistaken. The less reliance a Christian places upon the politeness of unholy men, the better. FOR THE CHRISTIAN ADVOCATE. Mr. Editor,-In reading "The London Christian Instructor," for February 1820, I met with the paper VOL. II-Ch. Adv. B ger; nor could he say, In such and such paths the enemy lies in wait to devour thee. "The voice of history should be the voice of truth; and when the motives of actions are doubtful, they should be interpreted with candour. Let, therefore, the conduct of Theodorus be allowed to proceed, not so much from indifference, as from a love of ease and a false fear of offending. His flock, because he did not disturb them, believed that he loved them, and they loved him in return. They were, indeed, for the most part, a tractable and harmless herd. And though the service of Theodorus had not much zeal, it was not altogether without success. Therefore, without considering that he might, if zealous, do much more, he was satisfied with having, without zeal, done so much. He blessed God that his labour was so useful, without any remorse for its not being more so, as it well might, if zeal had given aid to his lazy morals. All around were satisfied with Theodorus. Theodorus, on comparing himself with all around, was secretly satisfied with himself, and concluded that God was also pleased. "So dreamed Theodorus his life away, and hoped he should open his eyes in heaven when that dream on earth should be ended. Full of these complacent thoughts, he ascended, on a vernal eve, the eastern brow of his vale, to see the calm sun setting in the west. How happy, said he, is the man who departs, like that beam, in peace; and who, like that too, sets but to rise again, with more resplendent brightness in another world! So may I set when my evening comes; and so, on the resurrection morn, may I with joy arise! "As he uttered these words, he heard, as it were, the breath of the evening, rustling in the leaves behind him. He turned his eyes, and beheld a being whose aspect was brighter and milder than the beam he had been just now beholding. His robe was like the æther of heaven, and his voice was soft as the dying sound on the harp of Ormay, when the daughters of music touch it. Theodorus bowed his head to the ground, and observed a respectful silence; for the angel had spoken peace to him, and, therefore, though filled with awe, he was not afraid.Look down to the valley of Ormay, said the angel, and attend to what thou seest.-Theodorus turned his eye downwards. A light, clearer than the beams of mid-day, shone on the banks of Ormay. In its beams he beheld a building, far surpassing in magnificence the temple of Solomon, or the palace of Tadmor in the desert. Ten thousand times ten thousand hands were conspiring to rear it; and while he yet beheld, it seemed to be already finished. All the rubbish was ordered away: a deep pit had been prepared to receive it. The scaffolds used in rearing the edifice still remained; and the master builder was consulted how they should be disposed of. Take, said he, the best of them to be made pillars within the palace, where they shall remain for ever; but for the rest I have no further use, and they are indeed good for no other purpose than that which they have already served; throw them where the rest of the rubbish has been cast, and there, as they are of a grosser and more hardened quality, let them be consumed with the fiercest of the fire. "The order was instantly obeyed. Piece after piece was taken down, and laid to this or the other hand, either for the palace or the pit. As they touched a certain piece, and seemed to think it meet for the pit, Theodorus felt all his frame convulsed, as if a thousand demons moved him; and, in the anguish of his soul, he cried, 'Spare me, O my God! Spare me, if it be not now too late to pray for mercy and pardon.' "If it were altogether so, said the angel, I had not been sent to thee now, as the minister of instruction. A few moments of grace still remain; improve them with care, and show that at length thou art wise. |