self if he were willing, and unwilling if he were able. He is contented with his unhappy lot, and, but for the mercy of God, would not even awake to a sense of his condition, till the time for remedying it was for ever past.

Under these circumstances, the Redeemer said, Lo I come. He came that we might have life, and that we might have it more abundantly. He suffered for us, that we might not suffer eternally. The sacrifice was ac cepted; and henceforth the king dom of heaven is opened to all believers. By faith in this Sacrifice we become justified, and be ing justified we have peace with God. All the privileges of the Gospel, all the blessings of time, all the beatitude of eternity thus become ours; for God having given his Son for us, will he not also with him freely give us all things?

Thus have we contemplated Christ as our Sacrifice.-But is this all? Did he die only to deliver us from hell, without making us meet for heaven? Did he expiate our sins that we might continue to live in them? God forbid! The farthest from it possible: he died for us expressly that we who live through his death should not henceforth live to ourselves, but unto him that loved us and gave himself for us. Indeed, St. Peter, in the words that almost immediately succeed the text, teaches us, that Christ bare our sins in his own body on the tree, in order that we, being dead to sin, might live unto righteousness. To this end his own holy and spotless life is at once the best direction and the most powerful motive. Let us, then, contemplate the Redeemer,

SECONDLY, AS OUR EXAMPLE. -From a sense of guilt, and a conviction of the consequences of sin, many persons have a confused and half-formed desire to be justified before God, and to have their sins pardoned, who look no farther;

but hope for these blessings while they live the life and die the death of the world. They have no adequate idea of the necessity and nature of repentance, of true conver sion of heart, and progress in holiness, as well as a mere general be lief in the mercy of God exhibited in a Redeemer. This fatal error arises in part from not practically viewing our blessed Lord in the second aspect under consideration; or, at least, may be best checked by such a view. The object of Christ in the great work which we have considered, was to frame from a guilty and sinful race a new and holy generation that might live to his praise and glory upon earth, and circle his throne, rejoicing in eternal holiness in heaven. complete this stupendous scheme of mercy, he not only purchased eternal blessedness for us, but marked by his own footsteps every part of the road that leads to its enjoyment. He left us an example that we should walk in his steps.

There is a point of view in which this consideration appears pecu liarly awful. For nothing is more certain than that a very large part of the world do not follow, or wish to follow, in the path which the Redeemer trod, and consequently have no scriptural réason to expect that they shall arrive whither he is gone. There is unspeakable comfort in the death of Christ, but it is to those only who have practically learned from his death themselves to die to sin and to live unto righteousness. This circle shuts out the impenitent world. It excludes not only the grossly profane, but the hypocrite, the pharisee, and even the careless inconsistent professor of religion. It contains those only who are so impressed with the love of the Saviour in suffering for them as to desire in return to have his image ever before their eyes as the holy model of their imitation, as well as the source of all their hopes. The Apostle, in the chapter preceding that from which the text is

taken, speaks of Christians as redeemed from their vain conversation. Let us not, then, delude ourselves. If we find the love of sin and the example of sinners deliberately stronger in our hearts than the love and example of the Saviour, we have, as yet, no true proof of our interest in his merits; we cannot have entered with genuine gratitude and affection into the great subject of his cross and passion, or have felt that love which constrained the holy Apostles to tread in the blessed footsteps of their Divine Lord.

The Christian is bound by his sacred profession to aim higli. It is true he may not, and indeed he cannot, in this life, attain perfection; yet his wish and effort, in humble trust upon the grace and Spirit of God, will be, to be perfect even as his Father in heaven is perfect. The life of Christ, with the exception of the miraculous parts, or those which respected his peculiar work and offices, will furnish a constant exemplar of every grace and virtue in which the believer is commanded to abound. And as example is usually more influential than precept, it becomes of high importance to make this bright Pattern the daily object of our reverential regard.

And what part is there of our Lord's conduct which does not furnish us with practical instruction? Behold his prayerfulness, his early and ardent devotion of spirit, and his submission in every thing to the will of his heavenly Father. Imitate, also, his constant zeal in the things of eternity; his diligent redeeming of time; his kindness towards his friends, his forbearance towards his ene mies, his unwearied services for Both. Observe that prudence and discretion which marked his whole conduct, and either prevented his good being evil spoken of, or at least made the malice of the evil tongue fall harmless to the ground. Go on to emulate that heavenly

mindedness, that deadness to the pomps, and vanities, and evil cus toms of the world, which marked his whole conduct. Forget not his benevolence and disinterestedness of character; his uniform love for the souls and bodies of men; his humility and condescension; his meekness and clemency; his patience and compassion, and all the long catalogue of holy graces which were conspicuous throughout his life.

To see more accurately the perfection of our Lord's character as an Example, we might proceed to mark the signal union of the eminent qualities which have been enumerated. All the virtues of the Saviour were intimately blended. He did not take up a few detached doctrines, or a few favourite graces, to the exclusion or disparagement of others. He united in his own person all that was good and all that was endearing; all that was just and all that was merciful; all that attracted friendship and all that secured esteem. It is this general union of excellences which particularly demands the imitation of the Christian, in order that he may not take a narrow and contracted view of his duties and obligations; that he may not indulge any sin under the garb of a virtue, and that, in avoiding one fault, he may not revert to the opposite; a propensity to do which, the expe rience of every watchful Christian will bear witness, is but too ready to occur.

The particular part, however, of our Lord's example, which the text more especially exhibits for imitation, is his patience under suffering. St. Peter was addressing religious servants who were subjected to persecution for conscience' sake. With eminent propriety he points them to Him who suffered for us, leaving us an example that we should follow his steps. The allusion, however, extends far be yond the particular case of those to whom the words were more im.

mediately addressed: for every Christian is called to suffer, and needs both an Example and a Comforter in his afflictions. Our Lord and his Apostles do not tell us that the path to heaven is free from fears and sorrows; on the contrary, they repeatedly inform us, that it is through much tribulation that we must enter the kingdom of God. They boldly reveal every difficulty and every discouraging circumstance. But then, in return, they point to the example of Him who bare infinitely more on our account than we can ever be called upon to endure; they add numerous promises and blessings to cheer us in all the struggles of life; and they teach us, that at length we shall be more than conquerors through him that loved us and gave himself for us. Such considerations, under the powerful influences of the Holy Spirit, will become the most effectual assistances to us, in conform ing to the will, and following the example, of our blessed Redeemer.

To the Editor of the Christian Observer.

It was

THE dispute concerning the story, of Naaman is one of those in which I think no advantage is likely to be gained by a departure from the common translation, or the ordinary scheme of interpretation. The question, whether any individual is a truly converted character, must, in most cases, be referred to God alone. But as far as evidence, can determine it, the good coufession of Naaman appears to be very, decisive in his favour. surely no light thing for an idolater to renounce his idols, and acknow. ledge that there was no God in all the earth, but in Israel. He might have offered to associate the worship of Jehovah with the worship of idols: and this would seem to have, been his natural course, had he remained what he once was. It was the course adopted by the Roman senate in the commencement of Christianity, while it still cherished its love of idolatry. But instead, of this what does he say?" Thy, servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto the Lord." Is not this evidence equal to that of the Ethiopian, when he said, "I believe that Jesus Christ is the Son of God?" That the confession of this new proselyte was accompanied by much ignorance and some weakness, ought to be no matter of surprise to those who themselves also have this treasure in earthen vessels. But, if any persons conceive the degree of this ignorance and infirmity to be inconsistent with the idea of his conversion, I would submit the following statement of the particulars. to their calm consideration.

The perfection of our Lord's example, as our pattern in affliction, is very evident, both from the greatness of his sufferings and his patience under them. Whatever may be our afflictions, either in mind, body, or estate, they are not and cannot be so great as those of our Divine Master. Yet how unconquerable was his patience! how calm and uniform his spirit of resignation! No murmur escaped his lips. His prayer was, Father, not my will but thine be done! And thus he left us an example that we should follow his steps; thus he taught us in patience to possess our souls, and, both by active duty and submissive resignation, to follow him in the path of everlasting life. Let, then, the mind be in us that was in Christ Jesus, knowing that if we follow him, and suffer awhile with him, bere, we shall reign with him for ever hereafter.

Naaman had before been a worshipper of Rimmon, and an enemy to, Israel. But now he disowns the idol, and acknowledges, the true God; and such is his reverence for the land of Israel, that he requests per mission to carry away two mules

burden of earth from that favoured country, that he might be able to raise an altar from the earth, which was sanctified by the presence of the Lord of hosts, to the God of Israel: and this is the language in which the new proselyte witnesses his good confession; "Thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto the Lord."

So far, then, the evidence of his character being changed is clear, unequivocal, and complete. He declares his conviction and avows his faith openly in the presence of his officers and all his company, as well as of the man of God; and he plainly declares, in the midst of them, his resolution to offer no sacrifice in future to the gods of his own country or of any other, but only to Jehovah. His duty, as far as it had been yet revealed to him, did not seem to require him to go farther; and, therefore, we are not to wonder at the proposal of building a separate altar, though forbid den in the law, or at the request, which follows, though in one who had been educated in the Jewish Scriptures it could not have been tolerated. "In this thing the Lord pardon thy servant, that, when my master goeth unto the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the Lord pardon thy servant in this thing!" The request betokened a remainder of infirmity, which, in so young a convert, who had not been commanded to resign his high employments and distinctions under the king of Syria, is not surprising; and, therefore, without entering into the merits of that request, the Prophet, with the indulgence of one who did not expect every effect to be wrought at once in his followers, or attempt to put new wine at once into old bottles, only says to him, "Go in peace!" He went, therefore, a changed man

in all respects, neither a leper in body, nor an idolater in heart, but carrying into his own land the knowledge of the true God, toge ther with visible evidence of his goodness and power.

Such are my views of this interesting narrative; whether wrong or right, I leave others to decide. But I cannot, in concluding these remarks, refrain from noticing the practical lesson which the whole story, as related in the Scriptures, seems designed to inculcate ;namely, that, when ouce a command has been plainly given by God, we are not at liberty to stay, inquiring, what is the use of it, or how it can conduce to the end in view which objections would prove only an evil heart of unbelief in the objectors-but must obey the command, and leave the effect to God. Our hardest commands are, in an ordinary way, but the direction to Naaman "Wash, and be clean!"-and he who made the waters of Jordan effectual for his recovery, will much more make the blood of Christ effectual for the justification of all who come to him by faith in a right spirit. May, therefore, He who disposed the heart of Naaman to his service, and who sent first a captive maid from the land of Israel, then his own prophet Elisha, and, lastly, a Syrian servant, for his conversion, open our hearts also, that we may attend to those things, which are spoken to us in his word, and punctually observe all the directions of his Gospel.

as

C. C.

To the Editor of the Christian Observer,

A CORRESPONDENT, in your Number for February, charges the Dean of Chester, in his Sermon prefixed to the last Annual Report of the Society for promoting Christian Knowledge, with misrepresenting a sentiment of Hooker's. I shall

not stop to remark on the manner in which the Dean is represented as passing judgment on what has been called the religion of the heart; though he has used no such expression, and has taken pains to guard against such misunderstanding of his meaning. I will proceed, without delay, to the direct charge of misrepresentation. Your correspondent has furnished the context of the passage quoted by the Dean: it is, I conceive, exactly fitted to shew that the latter hás rightly understood, whilst the former has entirely misapprehended, Hooker's meaning. It is true, that the admirable author of the Ecclesiastical Polity, in the place whence the quotation is taken, is arguing against those opposers of ecclesiastical discipline who main tain, that Scripture is to be consulted to the entire exclusion of reason in religious matters. But what is the method of proof he uses against these persons? Surely this: That, whereas spiritual influence universally is a thing secret and undiscernible, we are dependent on the aid of reason, to make out, even to our own satisfaction, that we are really led by the Spirit; much more are we dependent on the same aid in order to enable us to persuade or convince others. His meaning may be thus briefly summed up: "In this particular instance, even to our ownselves, it needeth caution and explication how the testimony of the Spirit may be discerned; for the operations of that blessed Agent are universally things secret and undiscernible even to the very soul where they are." That Hooker's argument is of this nature, appears with incontrovertible evidence, from the fact of his including in his phrase the extraordinary, as well as the ordinary, operations of the Holy Ghost: his words being; "The operations of the Spirit, especially those ordinary, which be common unto all true Christian men, are, as we know, things secret

CHRIST. OBSERV. No. 196.

and undiscernible," &c. Is not this proposition, in its plain and obvious sense, to be understood of the operations of the Holy Spirit universally? Again, when he explains the nature of that caution, of which he had spoken, he uses a phrase which, unless it had been accompanied by some express limitation, cannot be otherwise understood than as applying to the whole circle of duties-alike to the credenda and the agenda of the Christian: "We stand on a plainer ground, where we gather by reason, from the quality of the things believed or done, that the Spirit of God hath directed us in both these," &c. In short, I am astonished that any person, considering with attention, and interpreting with fairness, the whole passage as it stands in Hooker, could assign to him the sentiments which your correspondent appears to do. Equally at a loss am I to discover how the other passages from Hooker, or the quotations from Barrow, Sherlock, Butler, and our Seventeenth Article, confirm the notion of your correspondent. I see in most of them an acknowledgment of the influence of the Holy Spirit on the inward principles as well as on the outward conduct-on the heart and affections as well as on the understanding; but I see nothing even approaching to the assertion, that the Holy Spirit's agency is in itself perceptible, and of itself distinguishable from the natural workings of our own minds. The language of the Article especially is at variance with your correspondent. Let particular stress, or rather (I do not hesitate to say) let the proper and intended stress be laid on the words immediately following those which he has marked with Italics, and the passage will speak strongly against him: "Such as feel in themselves the working of the Spirit of Christ mortifying the works of the flesh and drawing up their minds to high and heavenly things." Is not 2 G