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weaknesses which they manifest by the imperfection of their acts, is a sufficient reason for the continued assistance and support of the Spirit of God. His strength is made perfect in their weakness; and while they continue to look to him for guidance, and diligently use all the means which he has

a fellow-worker, is our Lord and Saviour Jesus Christ. He might so call himself, as being engaged in that employment which was enjoined upon him, when he asked "Lord, what wilt thou have me to do?" He was an ambassador of Christ, and as such was performing his will, and working together with him in beseeching men to be re-appointed them, they have the fullest right to conciled to God.

But there is another, and a higher sense in which St. Paul and all God's ministers are workers together with Christ. When Jesus exclaimed on the cross, "It is finished," and gave up the ghost, he did not intend it to be understood that he now had done all he meant to effect for the sons of men. The most difficult and hazardous part of this work and labour of love was now indeed accomplished. He had bruised the head of the serpent; he had been smitten in order that we might be healed. He had vanquished death and hell; had led captivity captive, and had only to receive for men those glorious gifts which he had purchased at so inestimably precious a price. Still, however, his mediatorial work was not finished; nor will it be so till the end shall come, when he shall deliver up the kingdom to God, even the Father; when he shall put down all rule, and all authority and power. Till that period arrives, Jesus continues, and will continue, to take an interest in his Church, which is built on the foundation of the prophets and apostles, himself being the chief corner-stone. This interest he manifests both by sending his Spirit to assist and vivify the labours of all his faithful ministers, and by interceding for us in his character of Mediator, seated at the right hand of his Father's power. "This man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them." He is the Alpha and the Omega, the beginning and the end, and never changes either in his love towards his creatures, or in his power effectually to save them. His exertions for them, also, are unwearied, and without intermission. His ministers are sent as sheep among wolves; they are messengers of peace to a sinful and perverse generation; but he has promised never to leave them, nor forsake them. Lo, he says, I am with you always, even to the end; and while his servants continue to lean upon him, and to look to him for guidance and support, he will most surely make good his promises. Their very imperfections and weaknesses are in some measure a testimony of the presence of God with them. "For we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of man." The

claim for themselves the high honour of being workers together with Jesus.

While, however, my brethren, this co-operation and fellowship is to be regarded by the ministers of Christ as a lofty privilege, it may also serve to remind them of their own nothingness, as well as to be a constant inducement to them to preach diligently the kingdom of God, and teach those things which concern the Lord Jesus, with all confidence and boldness. "Paul may plant, and Apollos water, but it is God who giveth the increase." They ought therefore not to think highly of themselves, but lowly, and as they ought to think. They stand in much need of the prayers of all who wish well to the gospel of Christ, that they handle not the word of God deceitfully, but, by manifestation of the truth commending themselves to every man's conscience in the sight of God. They are not, again, to suppose that because it is God alone who giveth the increase, therefore they need not be anxious about sowing the good seed of the word. They must watch, rebuke, and exhort, as those who have to give an account of their stewardships. "Cry aloud and spare not," says Isaiah, "lift up thy voice like a trumpet, and shew my people their transgressions, and the house of Jacob their sins.'

Nevertheless, although this is to be done with all plainness and sincerity, it is likewise to be performed in a spirit of meekness and of love and of brotherly kindness. St. Paul in the text beseeches the Corinthians as the workers together with Christ. He did not threaten them. He did not proclaim to them the terrors of the Lord. He did not endeavour to gain them over to the Gospel by sternness and severity; but sought to win them over by spreading before them the unbounded mercy and loving-kindness of the Lord.

The proclamation of the sovereign majesty and inflexible justice of almighty God is a glorious thing, but the ministration of righteousness far exceeds it in glory. The first presents to us the awful power and dreadful vengeance of the Lord riding triumphant over the necks of all that of fended him, and is calculated to excite fear, terror, and despair. The last sets before us the smiling countenance of mercy; it appeals to our hearts by the tenderest and kindest susceptibilities. It shews us mercy and truth

meeting together, righteousness and peace kissing each other. It invites us by the fondest endearments of love to be reconciled unto God. It points at the evidence which our heavenly Father has already given us of his love; and it then asks, if we can possibly imagine that he will not complete his good work. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? The Gospel is, in short, a message of grace, and the ministers of Christ, as workers together with him, beseech you to receive not the grace of God in vain.

committed, punishment should not be inflicted. And unless an all-sufficient ransom had been found, the punishment must have fallen on the heads of the offending parties in the shape of eternal perdition.

To ward off this dreadful consummation, Jesus Christ suffered agony in the garden of Gethsemane, and death on the cross of Calvary. On him was then laid the iniquity of us all, and he enabled God, through the exceeding preciousness of the price which he then paid, to be just, and the justifier of him who believeth on his Son. He, who knew no sin became sin for us, that we might be made the righteousness of God in him. He was accounted a sinner, bore our sins and carried our sorrows, and experienced the extreme anger of Jehovah; he drank to the dregs the cup of the Lord's fury; and all this he did, that we might be accounted righteous before God by believing on his name, and be sanctified by his Spirit. This then is the grace which St. Paul, as a fellow-worker of Christ, beseeches the Corinthians not to receive in vain.

Grace means favour; and in meditating on the truths of revelation, it is most essentially necessary that we should bear in mind that we are indebted for them entirely and solely to the unmerited kindness of God. He hath vouchsafed his message of reconciliation to us, for his great love wherewith he loved us. Our own merits had not the least concern in moving him to this manifestation of his mercy. We all have had our conversation in times past in the lusts of the flesh and of the mind, and were by nature the children of wrath. There was nothing about mankind or their works which could possibly induce God to look upon them with any complacency. On the contrary, there was every thing about men which could serve to excite the anger of the Lord. When they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. What then could such creatures expect from a just and holy God? They could only take to themselves a certain fearful looking for of judgment; for the wrath of God is revealed against all ungodliness and unrighteousness of men. This, then, is the natural situation of man. He is liable to the vengeance of Jehovah, and instead of being able to do any thing to deliver himself from it, is, during his whole existence, but treasuring up for himself wrath against the day of wrath, and revelation of the righteous judg-stripes. ment of God.

It was in these circumstances, that God sent a message of reconciliation to his guilty and ruined creatures. He so loved the world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life. He gave him, my brethren, that he might be a substitute for us; that we might be healed by his stripes, and that he might suffer for us, the just for the unjust, to bring us unto God. The law of God had been broken, and his inflexible justice demanded that its majesty should be vindicated. It was contrary to the holiness and justice of his nature, that, when sin had been

And surely, my brethren, the exhortation. is by no means misplaced. Surely all men may well be entreated to do so by those who really wish their welfare. For how shall we escape, if we neglect so great salvation? God hath in every way shewn his love to us: he hath devised a plan by which he may pardon us, and receive us into favour, without impeaching his own justice and righteousness. This plan he hath put into execution at an inexpressible and inconceivable sacrifice; and now he is waiting to forgive us, if only we consent not to receive his grace in vain. And if we persist in turning a deaf ear to all his messages and invitations, if we continue to refuse to hearken to the ambassadors of his love, do you think that our condemnation will not be increased? Most certainly such will be the case; we have been fully informed of our Lord's will, and if we do it not, verily we shall be beaten with many

Fear, however, is not the motive to which the apostle appeals to induce men rightly to receive the grace of God. He considers the feelings of love and gratitude as much more likely to effect his purpose. While a man is afraid of God, while he is moved by the terrors of his wrath, he is exceedingly distressed at the prospect before him, but he is unable to deliver himself from it. Sin still retains its power over his heart, and he cannot surrender himself to the law of his Lord. The law of sin reigning in his members cannot be overcome by the mere fear of punishment. When the traveller in the fable was assailed by the most violent wind, he did not let go his

cloak; on the contrary, he wrapped it more closely round him: but when the sun shone upon him with his warm and refreshing beams, he could no longer bear the weight of his covering, and threw it aside. And thus, my brethren, it is with man and his sins. The mere fear of punishment does not make him leave them; it renders him sorry for his situation, but does not enable him to change his nature. The matter, however, is altogether different, when the sinner is put within the hearing of God's message of love. In this case he thinks, how can he continue thus to offend so gracious and so holy a God. He learns also the preciousness of the price at which his soul has been redeemed, and is struck with the exceeding greatness of God's love, which could do such things even for his rebellious creatures. How then shall he persevere in his enmity to so gracious a benefactor? He henceforth resolves to do all in his power to please him. He is filled with gratitude, and is only anxious to find out a way in which he may display the feeling of his heart. And he is not long in discovering that he shall most effectually please God by keeping his commandments. On the cross of Christ he not only sees written God's love for sinners, but also his hatred for sin. He therefore becomes like him in this feeling also; and by surrendering himself to the teaching of the Holy Spirit, daily advances in purity and in the knowledge of his Lord and Saviour Jesus Christ. This man, my brethren, receives not the grace of God in vain. It becomes to him the ruling principle of his life, the actuating motive of all his conduct; he thinks no sacrifice too great, to shew the extent of his gratitude. There is no sin so powerful as to resist those spiritual weapons with which he now assails it. If it be dear to him as a right eye, he plucks it out; if it be useful to him as a right hand, he cuts it off; for there is no pleasure and no advantage which he allows to come into competition with his allegiance to God. We read that, when Paul was at Ephesus, "the name of the Lord Jesus was magnified; and many that believed came, and confessed, and shewed their deeds. Many of them also which used curious arts, brought their books together, and burned them before all men; and they counted the price of them, and found it fifty thousand picces of silver. So mightily grew the word of God, and prevailed.' And thus the word of God will always grow and prevail, if God's grace be not received in vain.

But while it does not reign supreme within the heart, it has been received in vain. If one sin continue to be unmortified, if one darling lust continues unsubdued, it is a proof that the grace of God is yet to be received in power

and reality. Wherever it is so received, it asserts its right to supreme and paramount authority over the whole constitution. It will not tolerate any pretender or intruder, but continues to reiterate its claims, till it has vanquished every opponent. I say not, indeed, that it at once attains to this authority, or indeed that it even is possessed of it during man's abode upon earth. What I say is, that it lays claim to this dominion. When first it obtains entrance into a man's heart, it may be feeble and almost powerless. Lust, and rage, and worldliness, may seemingly trample it under their feet. Still, if the vital spark be there, it will continue to gather strength, till it finally attains the superiority over the strongest of its enemies. However small and insignificant it may at first appear, it has a living and increasing principle within, which will perpetually be urging it to make further progress. Its commands may for a long time be disobeyed by the man in whose heart it has taken up its residence; but it will not on that account condescend to make peace with its enemy. Its rightful demands are not at that time one whit less universal than when it has absolute power to enforce them.

And herein is marked the essential difference between receiving the grace of God in vain, and receiving it in reality and in power. When it is received in vain, it may at first apparently produce much greater effects than when it is received in power. The seed which was sown on stony ground soon sprung up, because it had no deepness of earth. The very circumstance which prevented it from taking a firm hold of the ground, was the reason why apparently it flourished much more than that which was sown in a good soil. And so it is with those by whom the grace of God is received. Some make a loud profession of the benefits they have derived from it; they totally change the current of their life; they not only forsake their old habits, but they likewise try to induce their former companions to follow their example. They talk a great deal about the pleasures of religion, and wonder how they could be so stupid as to have remained so long in ignorance of them.

How much is this noisy convert apparently superior to the humble disciple who, in the soil of an honest and good heart, has received the word of God, and will in due time bring forth the fruits of righteousness! While he is endeavouring to subdue, by the help of the Spirit, the lusts of the flesh, and the temptations of the world, the other is spending his time in making loud professions of his progress in holiness, and the increasing nearness of his walk with God. Yet, after all, the

grace of God is received in vain by this latter disciple. When persecution or tribulation ariseth because of the word, by and by he is offended. He goes back again into the ranks of the world as suddenly as he had left them; and shews unto all, that his loud professions were but as the sounding brass or tinkling cymbals; or he may even fall away from his first faith, without the excuse of persecution. In the midst of his apparently firm conversion, he has not been careful to subdue all the lusts of the flesh; some darling sin has remained unmortified; he has not had the honesty or the courage to follow it into the secret recesses of his own heart, and it remains gradually increasing in strength, till it suddenly bursts out with a force more than sufficient to overthrow the barrier of this man's resolution.

Sometimes, again, a man flatters himself that he has not received the grace of God in vain, when he has merely changed the nature of his indulgences. He, very possibly entirely abstains from all the carnal pleasures or worldly delights, to which he has been accustomed to devote himself. He had for merly been drunken, or disorderly, or licentious, and suddenly he becomes remarkable for his temperance and sobriety; and, if asked for the reason of his change, he will say that the power of religion has effected it that now he has not received the grace of God in vain, but that it is performing in him its proper work of purifying the heart, and subduing the passions. This man, however, is mistaken in what he says-it is not the grace of God which has effected this change in him, but the power of money. He has now become devoted to the world in a more discreet and sober way than formerly; but the deceitfulness of riches chokes the word of God quite as effectually as profligacy opposed it. This man, therefore, whatever may be his professions of devotedness to God, however loudly he may condemn those who continue to indulge their appetites, does nevertheless receive the grace of God in vain. He is not a true disciple of Christ, and shall be partaker of none of the benefits which he has promised to those who continue faithful to the end.

The only proof that we can possibly give that we have complied with the apostle's exhortation in the text, and have not received the grace of God in vain, is by honestly surrendering ourselves to his guidance. If we would shew that we love him, we must keep his commandments in all their extent, breadthi, and reality. For the grace of God, that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

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looking for that blessed hope, and the glorious appearing of our great God and Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

In these words we have a criterion, by which we may at all times determine whether or not we have received the grace of God in all its saving power. The apostle does not so much direct our attention to our internal feelings as to their outward manifestations; this grace teaches us to live soberly, righteously, and godly in this present world. Is this then our course of life? are we walking in that path which the grace of God points out to us? If we are not doing so, however loud our professions may be, we have still our peace to make with God. We do not belong to the little flock of Christ's disciples; for he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

There

Though, however, we have not yet done this, there is no reason why we should not instantly set about it. On the contrary, every thing urges us to lose no time in making our calling and election sure. is now an opportunity for our doing so; but if we miss the day of salvation, it may suddenly be enveloped in the mists and darkness of eternity.

The Cabinet.

viour before the distribution of the loaves, called by the evangelists "blessing and giving thanks," we may be instructed at our meals to render our thanks to God for his liberality, and to beg that it may be sanctified to us by tending to promote all the good purposes of his bounty. Of this practice we have several instances in our Saviour's conduct, as well as in that of St. Paul (Acts, xxvii. 35). And what can be better contrived to keep up a constant awe and reverence of God in our minds, when accustomed to call upon his name at every supply of our natural necessities? What can more effectually humble us with a just sense of our precarious and depending condition? What can more dispose men to use his gifts moderately and thankfully; to be contented with their portion, if it be little; to impart of their abundance, if it be much; to compassionate those who want the same comforts; to recollect that they are stewards, and that their orders are, to" give freely of what they have received freely?" What, lastly, can be more likely to sanctify, to enlarge, and multiply our blessings, than so decent, public, devout, and humble a testimony of our great Benefactor's goodness?-Dean Stanhope.

GRACE BEFORE MEALS.-From our Lord's beha

SUBMISSION TO RULERS.-The law of our superiors, whom God hath placed in authority over us, is also a part of that rule which directs and warrants our actions. The authority with which they are clothed is of God,in obeying them, we obey God. We are commanded to submit ourselves to every ordinance of man, for

the Lord's sake (1 Pet. ii. 13),-for conscience' sake (Rom. xiii. 5), &c. This is a duty not to be forgotten.

Put them in mind to be subject to principalities and powers, to obey magistrates. And those who will not be subject for conscience' sake expose themselves to wrath. The personal faults and infirmities of our superiors are to be borne with by us, as children towards their parents. We should not scoff and mock at them, as cursed Ham did at his father's nakedness, for which a curse cleaved to him and his posterity; but we should rather cast the veil of our compassions and fervent prayers over them, as Shem and Japheth did, for which they received the blessing. We are still to reverence them, regard and obey God's authority in them, when they command nothing contrary to his will; and if they do, we are to suffer rather than sin,Archbishop Leighton.

Poetry.
PARAPHRASE

ON PROVERBS iii. 16, 17.

BY E. T. PILGRIM.

(For the Church of England Magazine.)

"In her right hand is length of days, and in her left hand are riches and honour: her ways are ways of pleasantness, and all her paths are peace."

"

Exeter.

FOLLY and dissipation lead

To scenes of human woe;

Since poverty and death they bring, On mortals here below.

But "Wisdom," by her kindly aid, Doth "length of days" extend, And every comfort sheds on those Who to her counsels bend.

Then let her be thy constant guide, Who will thy joys increase:

"Her ways are ways of pleasantness, And all her paths are peace."

Miscellaneous.

PROFESSIONAL LIFE.-The ambition of adopting professional life" of all kinds at the present day, is the source of countless instances of misery. Every profession in England is overstocked; not merely the prizes are beyond the general reach, but the merest subsistence becomes difficult. "The three black graces, law, physic, and divinity," are weary of their innumerable worshippers, and yearly sentence crowds of them to perish of the aching sense of failure. A few glittering successes allure the multitude; chancellorships, bishoprics, and regiments, figure before the public eye; and every aspirant from the cottage, and the more foolish parents of every aspirant, set down the bauble as gained, when they have once plunged their unlucky offspring into this sea of troubles, which men call the world. But thousands have died of broken hearts in these pursuits; thousands who would have been happy behind the plough, or opulent behind the counter; thousands, in the desperate struggles of thankless professions, look upon the simplicity of a life of manual labour with perpetual envy; and thousands, by a worse fate still, are driven to necessities which degrade the principle of honour within them, accustom them to humiliating modes of obtaining subsistence, and make up by administering to the vices of society the livelihood which is refused to their legitimate exertions.-Blackwood.

QUEEN ANNE'S BOUNTY. The "first-fruits and tenths" were originally a part of the papal usurpations over the clergy of this kingdom, and were ex

torted by the pope (though not without long resistance in this country) on the ground that he, being the "high-priest of all the earth, was entitled to the firstfruits and tenths granted under the Levitical law to the Jewish high-priest." The first-fruits were the first year's whole profit of a spiritual preferment, according to the extablished valor; and the tenths were the tenth part of the annual profit of each living by the same valuation. At the time of the Reformation, Henry VIII. seized upon these revenues; and it was decreed that they should no longer be paid to the pope, but should go to the monarch as the head of the Church. And this payment of first-fruits and tenths continued to be made to the English monarch till the reign of Queen Anne, when "the claims of the plundered and hard-driven clergy being very urgently pressed upon her attention," she gave up "this strange sort of revenue- the Jewish highpriest's revenue exacted from Christian ministersto the augmentation of the poor livings of the country;" and hence the name of "Queen Anne's Bounty." -Glover.

GIFTS NOT GRACE.-When the Marquess of Rosny was appointed by Henry the Fourth of France his ambassador to the court of London on the death of Queen Elizabeth, the elder Servin presented his son to that nobleman, and begged that he would use his endeavours to make him a man of some worth and honesty. Young Servin was a prodigy of genius and understanding; and among his extraordinary attainments, it is recorded that "in theology he was so well skilled, that he was an excellent preacher whenever he had a mind to exert that talent; and an able disputant for and against the reformed religion, indifferently." "Yet this very man," says Sully, "was treacherous, cruel, cowardly, deceitful; a liar, a cheat, a drunkard, and glutton; a sharper in play, immersed in every species of vice, a blasphemer, an atheist; in a word, in him might be found all the vices contrary to nature, honour, religion, and society: the truth of which he himself evinced with his last breath; for he died in the flower of his age, perfectly corrupted by his debaucheries; and expired, with a glass in his hand, cursing and denying God."

CATHOLICS.-You will please, however, to notice that this is a very different thing from the Roman Catholic Church, which, instead of being universal, is Catholics or papists pretend, indeed, to say, that they a particular, and even a corrupt, Church. The Roman are the Catholic Church; and accordingly they are very desirous to drop the word " Roman," and cal! themselves Catholics only. Many people among us are inclined to give way to them in this, as if a mere word was of no consequence; but nothing can be more inconsiderate, more weak and foolish, than to humour them by calling them Catholics,-since, by so calling them, we do, in fact, condemn ourselves; for if they be indeed the Catholic Church, then are they the Church called and ordained of God to be his; then we ought to belong to them, to be one with them; and then, of course, we ought to reject and abolish the Reformation, to go back into all the superstitions and idolatries of Rome, and to make the pope supreme over the spiritual concerns of England. Therefore, my brethren, never call them Catholics, but Papists, or Romanists; or those of the Romish Church, or Romish communion; or any other suitable, but not insulting, name; only never call them Catholics.Stonard's Church and her Ministry.

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