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things with a firm speculative belief, should lose sight of them so completely as they do should shut out from their souls, all save the things that enter in through sense. Oh that they would be persuaded, that the gold they are grasping, the pleasures they are tasting, are indeed the shadows, and that the unseen world contains the eternal realities! Then the rebel would seek to be reconciled to his offended king, while he is holding out to him offers of pardon; then the Christian would put away the world-stained garments he so often wears, and realizing the presence of his Father, realizing, too, the mighty consoling truth, that the great soul of the universe, pulses through a human heart, feeling himself surrounded with the invisible world, somewhere in which, hereafter to be revealed, is the abode of his exalted Saviour, and the mansion prepared for him, he would, with a more child-like spirit, walk before the world in newness of life, and experience in himself, more and more, that to be spiritually minded is life and peace.'

I. C.

THE CHRISTIAN MANNER OF

EXPRESSING GRATITUDE.

THE enemies of Christianity, whilst stating its supposed defects, have asserted, that it recognises neither patriotism nor friendship as virtues; that it discountenances, or at least does not encourage, the exercise of gratitude to human benefactors; and that its spirit is unfriendly to many of the finer feelings and sensibilities of our nature. But these assertious prove only, that those who make them are unacquainted with the religion they blindly assail. Nothing more is necessary to show that they are groundless than a reference to the character of St Paul. This distinguished apostle of Jesus Christ was, in a degree which has seldom, if ever, been equalled, imbued with the spirit, and controlled by the influence, of that religion, which he at once inculcated and exemplified. Yet we find in his writings the most touching expressions, and in his life the most striking exhibitions, of love to his countrymen, friendship, gratitude, and indeed of every sentiment and feeling, which gives either nobleness or loveliness to human character. We readily admit, however, or rather we assert it as an important truth, that his religion, though it extinguished none of these feelings, modified them all. It infused into them its own spirit, regulated their exercises and expressions by its own views, and thus stamped upon them a new and distinctive character. It baptized them, if we may be allowed the expression, with the Holy

Ghost, in the name of Jesus Christ. Hence, the apostle expressed neither his patriotism, nor his friendship, nor his gratitude, precisely as he would have done, before his conversion to Christianity.

These remarks, so far at least as they relate to gratitude, are illustrated and verified by the following passage:- The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain; but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day.'-2 Timothy i. 16, 17, 18. He expresses his sense of obligation to a human benefactor. This benefactor was Onesiphorus, who appears to have been an Ephesian of wealth and distinction, and who had in various ways, and on different occasions, manifested a generous concern for the apostle's welfare. Especially had he manifested such a concern, when St Paul, oppressed by powerful enemies, forsaken by those who ought to have assisted him, and struggling without success to regain his liberty, lay bound in fetters at Rome. While he was in this destitute and friendless condition, borne down by a power which it seemed impossible for him to resist, Onesiphorus generously espoused his cause, sought him out very diligently and found him, supplied his wants from his own stores, and was not ashamed to be known as the friend and patron of a poor despised prisoner in chains. This unexpected kindness from a stranger, a foreigner, on whom he had no natural claims-kindness, too, displayed at a time when cool friends prudently kept at a distance, and many of his own countrymen were among his bitterest enemies, made a deep impression upon the grateful heart of St Paul. gratitude which he felt, it was natural that he should express; nor was there any thing in his religion which forbade him to express it. But though his religion forbade neither the exercise nor the expression of gratitude, it taught him to express it in such a manner as became a Christian, an apostle, a servant of that Master whose kingdom is not of this world. He did not, therefore, idolize his benefactor; he did not load him with flattering applauses; but, from the fulness of his heart, he poured out a prayer for him to that God, who alone could reward him as the apostle wished him to be rewarded. In this prayer he asked for him and his family the same favour, which, as we learn from his life and writings, he supremely desired and sought for himself. This was an interest in God's pardoning mercy. The Lord, he cries, give mercy unto his house. The Lord grant unto

The

him, that he may find mercy of the Lord in that day.

It is more than possible, that, to some persons, this mode of expressing gratitude will appear frigid, unmeaning, and unsatisfactory. They will regard it as a very cheap and easy method of requiting a benefactor; and, were the case their own, they would probably prefer a small pecuniary recompense, or an honorary reward, to all the prayers which even an apostle could offer on their behalf. It is certain, however, that such persons estimate the value of objects very erroneously, and that their religious views and feelings differ very widely from those which were entertained by St Paul. But so far as any man's religious views differ from those which he entertained, they must differ from truth; for the apostle, it will be recollected, was guided by inspiration; his religious views were imparted to him by the unerring Spirit of God; they must therefore have been in perfect accordance with truth. It is surely then most important that we should ascertain what they were, in order that we may make them our own. What they were respecting some most interesting subjects, we may learn from the passage before us. From this passage we may also learn, in what manner it becomes the disciples and ministers of Christ to express their gratitude to human benefactors. And no one, who shall adopt the religious views by which St Paul was influenced, can fail to perceive, that the method which he employed for this purpose, was most worthy of himself, and most wisely adapted to promote the best interests of the friend to whom he felt himself indebted. What these views were let us now endeavour to ascertain.

ence.

In the petition which was offered by the apostle for his benefactor, mention is made of a day to which that petition has referThe Lord grant unto him that he may find mercy of the Lord in that day. The mode of expression here employed is, in some respects, peculiar and worthy of remark. It is a mode of expression which men never adopt, except when they speak of some subject of which their hearts are full. While it seems intended to designate a particular day, it furnishes no mark or description by which the day referred to can be ascertained. The same expression is, however, frequently used in other parts of the inspired volume, and from the connection in which it is invariably found, we may infer with certainty what day is intended by it. It is the great day, for which all other days were made;' the last day of time, and the first day of eternity; the day of general judgment and retribution, in which the mighty Maker, and Sovereign, and Judge of the universe, will

summon all intelligent creation before his tribunal, and subject them to a trial, on the result of which their eternal destiny will depend. This day is elsewhere styled, the day of the Lord, the great day of his wrath, and the great day of God Almighty. It is the day of the Lord, says an apostle, in which the heavens, being on fire, shall be dissolved, and pass away with a great noise, and the elements shall melt with fervent heat, and the earth with all the works that are therein shall be burnt up. When that day shall arrive, the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and every eye shall see him coming in the clouds with power and great glory; and all that are in their graves shall hear his voice and come forth; they that have done good, to the resurrection of life, and they that have done evil, to the resurrection of damnation. Then shall be realized what St John saw in vision. I saw, he says, a great white throne, and Him that sat upon it, before whose face the heavens and the earth fled away, and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened, and the dead were judged out of those things that were written in the books according to their works. Such is the day here intended, and such are some of its attending circumstances and events. To the mind of St Paul, who possessed that faith which is the evidence of things not seen, this day, with all its infinitely glorious and tremendous realities, was, in effect, ever present and visible. His mental eye, aided by the light, and strengthened by the energies of inspiration, even then saw its dawn in the distant horizon. To that day his thoughts and affections were chained. With reference to that day he was constantly acting. To secure mercy for himself and for his fellow-sinners in that day, was the great object for which he lived, and laboured, and suffered, and for the sake of which he counted not even his life dear. No wonder then, that, when he had occasion to mention such a day as this-a day which thus occupied and engrossed his whole soul, he should style it simply, that day, and take it for granted that every hearer would perceive at once what day he intended. No wonder, that the transcendent brightness of such a day, should in his view, eclipse the light of other days, and that he should speak of it as if it were the only day which deserved the name. And no wonder, that with such a day in his eye, he did not pray that his benefactor might be recompensed by the enjoyment of wealth, and honour, and prosperity, in the present world. To his mind, engrossed as it was

by far nobler objects, all these things, and indeed all which this world can afford, must have appeared worthless and empty indeed. And how could he ask for his friend a portion with which he would not have been satisfied himself; how could he ask for him a portion in this world only, when his inspired eye saw the flames, in which it is destined to be consumed, just ready to kindle around it, and wrap it in the blaze of a general conflagration! Might it not rather be expected, that he would ask for him a favour connected with the great day, which he saw approaching; a favour, the bestowal of which would secure his safety amidst all its perils, and his happiness for ever? Such a favour he did ask. And that he should ask it, was a natural consequence of the religious views he entertained. He knew that his friend was an accountable creature, in a state of probation for eternity—that he, in common with the rest of mankind, must appear at the bar of God in the judgment day; and that the sentence which he should then receive, would either raise him to the enjoyment of happiness inconceivable, or plunge him into wretchedness inexpressible. Knowing these things, how could he do otherwise than breathe out a fervent prayer, that his benefactor might be prepared to receive a favourable sentence, and find mercy of the Lord, his Judge, at that day?

But what is the precise import of the petition that he might then find mercy; and what did it imply? An answer to these questions will throw much additional light on the views which were entertained by the apostle, when he uttered the prayer before us. Mercy, as exercised by a judge, or a sovereign, is the opposite of justice. It is shown only when the guilty are spared, or when they are treated more favourably than they deserved. Its brightest display is made, when a criminal, justly condemned to die, is pardoned. God, the universal Sovereign and Judge, shows mercy, when he pardons those who were justly doomed by his righteous law to the second death; that death from which there is no resurrection. To pray that any one may find mercy of him at the judgment day, is to pray that he may then be pardoned, or saved from deserved punishment, and accepted and treated as if he were righteous. St Paul, when he prayed that Onesiphorus might find mercy of his judge at that day, must then have believed, that he would at that day need mercy or pardon. And if so, he must have believed, that in the sight of God he was guilty; for by the guilty alone can pardoning mercy be needed! The innocent need nothing but justice. They may stand boldly and safely on the ground of their own merits.

But the apostle well knew that, on this ground, not a single individual of the human race can stand before God in judg

ment.

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He knew, for he often declared, that all, without a single exception, have sinned, and come short of the glory of God; and that in his sight no man living can be justified, by any performances or merits of his own. He knew that, however blameless or excellent a man's character may appear in the view of men, he has sinned against the Supreme Legislator's great law of love; that law, which binds him to love the Lord his God, with all his heart, and soul, and mind, and strength, and his neighbour as himself. He knew that, when tried by this law before an omniscient, heart-seaching Judge, he must inevitably be found guilty, and receive a sentence of condemnation, and that mercy alone could then save him. Indeed, these are among the fundamental truths of that gospel, which the apostle made it the great business of his life to proclaim. To these truths every fact and doctrine of that gospel bears testimony. Why was Saviour provided for all men, if all men are not sinners? Why did that Saviour command his gospel to be preached to all men, if all men do not need salvation? Why is mercy offered to all men,why are all men exhorted to seek it, if all do not need mercy? And these truths which had been revealed to him, and engraven upon his heart by the Spirit of God, the apostle could neither disbelieve nor forget; nor could he suffer himself to be so far blinded by admiration, or friendship, or gratitude, as to except even his benefactor from their universal application. No: kind, and generous, and noble, as was the disposition which that benefactor had manifested, and disposed as the apostle must have been to view his character in the most favourable light, he knew he could not meet the demands of God's perfect law. He could not conceal from himself the unpleasant truth, that his friend was, like other men, a sinner, and that as such he would need mercy of the Lord at that day. And had Onesiphorus distinguished himself as a benefactor, not to himself only, but to his country; had he sacrificed much, and hazarded every thing to secure her liberty, the apostle would still have entertained the same views respecting his character and situation in the sight of God. He entertained, and often expressed, the same views respecting himself. He knew that, notwithstanding the blamelessness of his external conduct, his zeal and fidelity in preaching the gospel, and all his unexampled sacrifices, labours, and sufferings in the service of Christ, he should still need mercy at that day; that justice would con

demn, and that mercy alone could save him.

LIGHT IN DARKNESS.

A FEW years since, a lady in Paris, moving in the higher circles of life, of cultivated mind and elegant manners, but a disciple of the infidel philosophy, lost in a fatal duel, her son-her only child; and she was a widow.'

The Countess of a lady not only professing Christianity, but giving decided evidence in her life of the influence of religion over her heart, sought her bereaved friend. She found the widow on her couch cold, silent, restless, melancholy, and on the verge of despair. The philosophy which she had embraced, left her destitute of any comfort in that time when most she needed solace; it afforded no stay for her sinking spirit-it brought no balm to to her stricken heart. It had banished from her thoughts the only real source of consolation; and having led her to renounce God, it offered her no compensation for the absence of Him, who is to those who fear him, 'their strength and their portion for ever.' (Ps. lxxiii. 26.) It was a distressing scene, and naturally suggested to the mind of her visitor the course the only course, which could be adopted, effectually to relieve her sorrow. This was to bring before the attention of the mourner, the scriptural representations of God, as a Being whose nature and attributes render him the worthy object of His creatures' confidence, whose greatness and goodness encourage their dependence, and excite their expectations, when every other resource is proved to be powerless. The Countess, therefore, began to speak of him as a refuge for the distressed soul,a description which is repeated in the sacred volume, in a rich variety of forms. 'God is our refuge and strength, a very present help in trouble.' (Ps. xlvi. 1.) Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved.' (Ps. lv. 22.) 'The Lord is good, a stronghold in the day of trouble; and he knoweth them that trust in him.' (Nahum i. 7.) Thy Maker is thy husband; the Lord of Hosts is his name, and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called.' (Isa. liv. 5). My flesh and my hearth faileth: but God is the strength of my heart, and my portion for ever. (Ps. lxxii. 26.)

6

Whilst he was thus employed in pointing out the repose which the soul may find in addressing itself to God from the depths of affliction, the wretched mourner turned upon her a vacant stare, and said, 'Did you speak of God? Who is he? Where

is he? I know nothing of him!' Struck by such an awful instance of infidelity, the Countess answered not; she felt that Divine agency alone could avail to restore such a moral ruin. Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.' (Zech. iv. 6..) But her interval of silence was an interval of prayer that God would take this mighty work into his own hands, and that the Holy Spirit would condescend to illuminate the darkness, and remove the distressing ignorance of her friend's mind. Acting in this spirit of prayerful dependence on Him who designs to bless the instrumentality of his people for the accomplishment of his purposes of wisdom and love, she opened a New Testament, and begged to be allowed to read a few passages from a book, which she said, had been very useful to herself in deep affliction.

The portions which she selected were from the Evangelists. There was wisdom in this choice. The history of our Lord and Saviour Jesus, as described by the pen of these inspired men, abounds in passages well adapted to arrest the attention of those whose bleeding hearts need the application of whatever can mitigate by kindness and soothe by sympathy. The sufferer may discover there, One who likewise suffered, who was indeed 'a man of sorrows and acquainted with grief; who was distressed and afflicted; and this, not in consequence of any demerit in Himself, but in the endurance of that humiliation to which he had voluntarily surrendered himself on behalf of guilty man; for, 'He was wounded for our transgressions, he was bruised for our iniquities.' (Isa. liii. 5.) The spirit that asks for sympathy will there discover One, who, having undertaken the work of our salvation, united, in a mysterious manner, His Divine nature with that of the lost beings he came to save, that a bond of sympathy might be established between himself and the dependents on his grace; by the assurance that He was in all things made like unto them-so that they have not a high priest who cannot be touched with the feeling of their infirmities; but was in all points tempted like as they are, yet without sin,' (Heb. iv. 15)—thus encouraging us to come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need,'-(v. 16.) The mourner must feel that his case has been considered and provided for, when he hears the voice of Him who 'spake as never man spake,' announcing, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor. He hath sent me to heal the brokenhearted; to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised.'

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(Luke iv. 18.) The gracious words which proceeded out of His mouth were so confirmed by a long course of constant and compassionate effort to dry the tear of distress and ease the burden of sorrow, that the heart feels that it may and can lean on his bosom. He was a comforter of the castdown, whose invitation was, 'Come unto me, all ye that labour and are heavy laden, and I will give you rest.' (Matt. xi. 28.) 'A bruised reed shall he not break, and the smoking flax shall he not quench.' (Isa. xlii. 3.)

The effect produced upon the mind of the sorrowing mother, as she listened to the portions selected, appeared to be of a soothing kind. No remark was made by either party on the Book in which the words of comfort were found. When the Countess rose to leave, she said to the mourner,' I perceive that you are entirely ignorant of the only source of comfort; I cannot, in my own strength, or from my own resources, impart consolation to you. Will you give me one proof of your confidence in my affection and sympathy? 'I will,' was the reply. 'It is, then,' said the Countess, 'that you will offer one short prayer in the words I give you, and that you will use it as often as you feel a new occasion of despair, or a fresh agony of grief, O Lord, enlighten thou me, that I may know thee."

This recommendation was consistent at

This

directed, was that to which alone applica-
tion could be successfully made. That
illumination which leads the soul to ap-
preciate the perfections of the Divine
Being, which enables it to discern his ex-
cellence and worth, which so impresses
the heart as to induce it to forsake every
other refuge, and to yield itself to Him, is
a divine work. Open thou mine eyes,
that I may understand wondrous things
out of thy law.' (Ps. c. 18.)
office of Divine illumination is undertaken
and accomplished by the Holy Spirit.
For this purpose, his special agency was
promised by the Lord Jesus Christ: ́ But
the Comforter, which is the Holy Ghost,
whom the Father will send in my name,
He shall teach you all things, and bring
all things to your remembrance, whatso-
ever I have said unto you.' (John xiv. 26.)
When He, the Spirit of truth is come,
he will guide you into all truth.' (John xvi.
13.) Regarded, then, in connexion with
this arrangement, the prayer, Enlighten
thou me,' offered in humility, was most
adapted to the petitioner's circumstances.

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For many days the Countess continued her visits, and read the little book, and on every successive visit she discovered an increasing interest on the part of her friend, to the subject referred to in the passages read. They did not often enter into conversation on religion, for the Countess, as often as she attempted it, felt the extreme difficulty of making herself understood by one who had habitually

said in her heart there is no God,' and to whom all that is revealed of him in Scripture was new and strange. She therefore confined herself chiefly to reading; accompanying this with much secret the more encouraged in her hope of sucprayer for the divine blessing. She was cess, because she was assured by her friend that she did not fail to offer the prayer

once with the dictates of reason and the principles of true religion. God must be known, before he can be served as a Sovereign or enjoyed as a portion. His nature and character, so far as they are revealed in his Holy Word, must be understood previously to obedience being rendered to him, or confidence reposed in him. It is because men are criminally ignorant of him, in the claims which arise out of his nature and relationship to themselves, that they neither glorify him as the supreme, nor trust in him as the faith-constantly; and that when she did not ful God; He requires intelligent service, and hence, he has given us an extended revelation, that we may 'acquaint ourselves with him.' They that know thy name shall put their trust in thee; for thou, Lord, hast not forsaken them that seek thee.' (Pa. ix. 10.) And in the pursuit of that salvation which includes

know in what direction to turn her thoughts, or how to disengage them from the horrors of the past, she found relief in repeating the brief supplication.

After these daily readings had continued some time, the bereaved mother began to she had heard. Your book told me such express more distinctly the effect of what has followed me ever since. I wish you and such a thing yesterday. That thought

I would leave it with me till to-morrow.' The Countess, however, did not consent; she had two motives for her refusal,—she hoped to increase the desire; and she did

present acceptance and future glory, the first importance is attached to a correct and accurate conception of what may be understood of him. This is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.' (John xvii. 3.) It was well, there hands of a sister, whose heart had also fore, that the prayer should be suggested, been thoroughly imbued with infidel prinO Lord, enlighten me that I may know ciples, and who had exerted a most banethee.' The object implored was the rightful influence on the mind of this unhappy one; the source to which the petition was,

not then wish the book to fall into the

widow.

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