and binding power to stars that roll around them. That is their mission, splendidly do they fulfil it. "He bringeth out their hosts by number; he calleth, them all by names in the greatness of his might; for that he is strong in power, not one faileth." "The earth," remarks a living writer, "has her maternal mission, to bring to birth, to nurse, and educate the various types of life; to unfold ceaselessly God's infinite ideas of beauty, love, and power."

Rising in thought to an advanced stage of created existence, have we not reason to believe that archangel, seraph, principality, and power, each has his own endowment, fitting him for special work? The same sentiment pervades the inspired word. To the "Father of the faithful," Jehovah said, "I will bless thee, and make thy name great, and thou shalt be a blessing." The eulogiums pronounced upon the harper of devout poetry are indicative of this thought. God's testimony to him is, "I have found David the son of Jesse, a man after mine own heart, who shall fulfil all my will." Again it is written, " For David served his own generation according to the will of God." Is it not recorded of the Lord's messenger, "John fulfilled his course"? Did not the blessed Jesus come to do the will of God? O, listen, ye men of this generation, to his burning utterance. "I must work the works of him that sent me, while it is day; the night cometh, when no man can work." Disciples of Christ, "ye are the salt of the earth." 'Tis yours to recover the world to God, to carry the might of his loving sway into regions where revolt prevails, and where foul and tyrannous usurpers оссиру his throne. Ye have to rear again the dilapidated temple of the Lord, whose dome covers all lands, and gather into it a godless world, to uplift the standard of truth and to fight its battles, to infuse into the thinking of the world great religious

ideas, and into the life of the world great religious principles. This is now the church's mission.

The conservation of society's wellbeing is a third object of the church's mission. In developing this thought we take our stand on the fundamental axiom, that the church of God in all ages has been the pioneer of true civilization, scattering in her train the greatest social blessings, promoting the prosperity of nations, and aiming at the peace of the world. It is readily admitted, that under the civilizing tendencies of commerce, several pagan nations of antiquity arose to a high degree of refinement; but it is contended, that theirs was not a true, noble civilization, fruitful in all those sterling virtues, and softening amenities, which beautify the human character, promote the happiness, and secure the stability of society. References are often made to ancient Greece and Rome, for the purpose of shewing that there may be civilization without christianity. But if by the term be meant the moral and social cultivation of a people, the position is false, the proof being incomplete. At the rise of christianity, Rome was in the zenith of her power and glory, having attained the highest state of civilization, as it could exist in a heathen land, perhaps with the exception of Greece, which was already on the decline. Where, we would ask, were the indications of her boasted refinement? Look at the theatres of Rome; witness the gladiatorial shows, and contests of men with wild beasts, which were there exhibited; and bear in mind that such spectacles of cruelty constituted the amusements of the Roman public, aye, and of the most polished and distinguished of the population. Let it be remembered, moreover, that in Rome there were none of those humane and charitable institutions which adorn christian lands, and the conclusion cannot be resisted, that the civilization of the classic heathen was no

Com

thing better than a splendid barbarism. At the expiration of a few ages, christianity obtains the ascendancy, and these atrocities disappear. ing down to later times, we see many illustrations of the same principle. The points of distinction and superiority between the state of those European nations where the truth of God prevails, and the nations of Asia, are so broad and obvious, as not to require any comment. The results of modern missions render the position we have assumed impregnable. It matters but little whither the messengers of the churches direct their course in every case man is civilized, and society advantaged. "The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose." Yes, christianity offers the only true universal remedy for the world's woes. Society will never reach the apex of civilization and happiness till saturated with the purifying and invigorating waters of life.

་་

Erratic theorists and vagrant demagogues may pour forth torrents of eloquence about political reforms, new moral worlds," "national land chemes," the "science of secularism," &c., but no such outward material appliance can remove the main sources of a people's suffering. We say, evangelize the masses. Does not the Gospel inculcate a class of truths which are applicable to the improvement of man in every relation of life? and is it not the church's duty to get them deeply imbedded in the popular mind? Our opinion is, that the principles of the Gospel are destined to become the governing principles of the world's life, to form the groundwork of civil society, and that the church must feel that its mission is, to be the great reformer and 'ameliorator of the world. The reform

205

ing power of this heaven-born community is not destructive, but conservative of man's temporal interests. "Ye are the salt of the earth." Has it ever been known that the progress of pure religion in any nation was attended by a corresponding diminution in secular benefits? Is there any history extant which records the decline and fall of a truly God-fearing people? A single well-authenticated instance would be a departure from the great principles of God's moral rule as propounded in the holy oracles. The words of Jesus in our text would not have a universal application, and for aught one could tell, the apprehensions of a certain class of politicians in reference to the approaching decline and ultimate ruin of Britain, might be well founded.

The noble and magnanimous Hungarian, Kossuth, once gave utterance to the sentiment, "Christianity, the only safety of nations." This proposition we regard as consonant with the current testimony of the Divine word, and most assuredly, if the church of Christ in our midst carries out the purposes of her adorable Head, our beloved country will long remain powerful, prosperous, and free. Talk of a French invasion, the thing is next to impossible. Never can I believe, till facts demonstrate, that a righteous God will permit a tyrranous usurper to invade our shores, demolish our sanctuaries, and enslave our people. In my view Providence has a mighty work for Britain yet to achieve in the world. Her sons are destined to take a distinguished part in the approaching struggle of the nations of the earth. We forbear the prosecution of this theme, trusting enough has been advanced in proof that the three primary objects of the church's mission are God's rights, man's interests, and society's weal.

(To be concluded in our next.)

Ir will have occurred repeatedly to every reader of the series of papers on the attributes of Jehovah, now brought to a close, how just, as well as beautiful, is the language of Zophan the Naamathite : Canst thou by searching find out God? canst thou find out the Almighty to perfection? It is as high as heaven; what canst thou do? It is deeper than hell; what canst thou know? The measure thereof is longer than the earth, and and broader than the sea."*

There is, in the infinity of God, in his eternity, his immensity, his wisdom, power and moral attributes, that which will forever surpass the comprehension of finite beings. There is a height to which they can never soar, a depth they will never fathom, a length and breadth beyond their line. This truth, while it is abundantly obvious, being taught both in holy writ, as well as by the works and dispensations of God, and the nature of things, presents the Deity to our minds as infinitely worthy of our confidence, obedience and love; as every way adapted to be the supreme good of his intelligent creatures, and as claiming our profound and reverential homage and worship. "Great is the Lord, and greatly to be praised; and his greatness is unsearchable." "From the rising of the sun unto the going down of the same the Lord's name is to be praised." He is " glorious in holiness, fearful in praises, doing won ders."t

It is a fact worthy of notice that there exists in the hearts of men an inward sentiment or feeling prompting them to acts of worship. They seem as if they know by intuition that it is their duty to engage in acts of worship and homage to the Supreme. Hence, though men are fallen and

*Job xi. 7-9. † Ps. cxlv. 3.-cxiii. 3. Exodus xiii. 11.

have lost the true God, there is no nation without religious worship of some kind. An ancient heathen observed "that if one travel the world, it will be possible to find cities without walls, without letters, without kings, without schools and theatres, but a city without a temple or that useth no worship, no one ever saw." The correctness of this statement is sustained by the more extended discoveries of modern times. Religion in some form, or a regard to some invisible powers which are above us and independant of us, seems to be a characteristic of our race. Now what does this teach, but that man was made to be a worshipper, and that there is a being who is its proper object? The fact of men having become debased and ignorant, demonstrates their lapsed condition; while the circumstance of their sense of dependance, leading them to acts of homage and fear, even though these may be performed before imaginary and false deities, shows that worship and homage were originally intended to be characteristics of our race; and if so, who but Jehovah was to be the object of adoration and praise? This tendency to acts and sentiments of a religious kind may be regarded as the element of man's original nature, which, though fallen and misguided, still leads our thoughts to Him who created man for himself, and intended him to derive his highest enjoyment from communion with the infinite supreme. Of the original race at first, as of his renewed people afterward, the Creator might justly say, "This people have I found for myself, they shall shew forth my praise."§

That God has claims on our worship and homage, is therefore apparent from this original and almost indestructible element in our nature. But

Plutarch. Isaiah. xliii. 21.

man is a being capable of reflection, and there are other considerations which demonstrate this claim. The recollection of what God is in himself, when his attributes and character are in some measure known and apprehended, leads to the conviction that it is right to honour and worship him. He is the Supreme. His power is infinite; his knowledge is without bound; his presence is everywhere; and in him all moral perfections concentre and unite. There is no being like him. He transcends our highest thoughts. His power awakens our awe; his holiness, our reverence; his benevolence, our love; his wisdom, our admiration; his immutability and fidelity, our confidence. In what way can these, the highest and best emotions that can fill the mind, be expressed or manifested more naturally or appropriately than in the act of worship? When the sons of men, enlightened as to the character and attributes of the infinite Jehovah, lift up their souls in secret, in the act of praise, or when they come together in a place set apart for that very purpose, that they may "give glory and honour and thanks unto him that is on the throne, who liveth forever and ever,' ,"* they do but give utterance to the sentiments which a knowledge of God produces within them; and their worship is kindred to that of the angels above. As they who know God will trust in him; so they will also render him adoration and blessing and praise.

The relation which the Most High sustains to his creatures and the innumerable favours he has conferred on man, demonstrate his claims on our homage. He is the Creator of all things. The heavens, the sun, moon, and all the starry hosts are the works of his fingers. The earth with all its beauty, its fruits, its fulness, are the productions of his power and skill. Angels and men are the offspring of

* Rev. iv. 9.

He

his creative wisdom and almighty benevolence. Their various faculties and powers, their innumerable sources of enjoyment, demonstrate his goodness and his power. Who, when contemplating the wide universe which is the creature of God, the innumerable scenes of loveliness and beauty which everywhere appear, the countless hosts of happy beings who people every part, from the highest angel to the meanest worm, does not feel himself prompted to praise him who made the heaven, earth, and sea, and all that in them is? His are the claims, too, of a constant superintending providence. The rising sun, the changing seasons, the fertile earth, and his watchful care in whom “ we live, and move, and have our being,"t demand the praise and homage of his creatures. And in his works of grace how unspeakable are his claims upon us! We are a fallen and lost race. did not destroy us, but devised the means for our deliverance; means which display the depths of his infinite love, which honour and secure his justice, and which open our way to his favour and to heaven. How boundless are the blessings of his grace! Here is pardon, sanctification, peace, and joy. Here is the spirit of adoption and the hope of an heavenly inheritance. "The gift of God is eternal life, through Jesus Christ our Lord." How intense are those emotions of gratitude, love, and praise produced in the heart of the believer, when contemplating the blessings of redeeming grace! The various dispensations of God to us are a just occasion for praise. We do not always see his purpose in them; and his dealings with us at times thwart our plans and disappoint our expectations; but we know what is the general end to which all his conduct tends, "We know that all things work together for good, to them that love God, to them that are the called ac

+ Acts xvii. 28. Rom. vi. 23.

cording to his purpose." Though "clouds and darkness are round about him, righteousness and judgment are the habitation of his throne," and therefore we are called to trust in him at all times, and in the midst of trials and afflictions to praise him. But when we are enabled to see the good to which his dispensations have mysteriously conducted us, as we are at times even in this life, our harps are tuned afresh, and our songs of praise ascend with delight to his throne. How full then will be the gratitude and joy of heaven, when the ways of God are revealed and his people discover how "all the paths of the Lord were mercy and truth" unto them. Let it be impressed on our hearts that God has claims on our worship and homage; and that we are only in a right state of mind as we cheerfully and earnestly present it at his feet. The heathen display their ignorance and depravity by the vile idols they worship with polluted rites; the irreligious, their hardness of heart by their neglect of divine ordinances; but the people of God manifest their love to him, their knowledge of him, and their piety, by the spiritual aud cheerful homage they offer to his name. They adore and bow before him in private. They do not neglect the ordinances of the Lord's house. With the Psalmist they exclaim, "I will bless the Lord at all times, his praise shall continually be in my mouth."§

66

The majesty of the great Being who thus claims our homage, suggests to us that" reverence and godly fear" should be a characteristic of our worship. To approach unto him who is glorious in holiness," who "searches all hearts," and knows all things, whose smile is heaven, and whose frown is hell, in any other than the posture of humility and profound awe, is manifestly unsuitable in itself, as well as offensive to God. The disparity subsisting between his creatures and himself suggests the same sentiment. The most exalted beings he has made, "the angels who excel in strength," are at an immense distance from God. Their

power is weakness, their knowledge ignorance, compared with his. They are finite, he is infinite. Their worship is ever humble. Hence they veil their faces with their wings, while they reverently cry, "Holy, holy, holy, is the Lord God of hosts."** What then is the becoming attitude of fallen, sinful, but favoured man, when he approaches God? How, but with the deepest self-abasement, self-annihilation, and the profoundest awe, should we who are "of yesterday, and know nothing, whose foundation is in the dust," approach unto him?

In the deliverances which God effects for his people, and which call for their gratitude and praise, there is often so much of divine judgment as fills the mind with the most awful reverence for his name. When Israel was delivered from the Egyptians, how much was there in the Divine vengeance poured out on their enemies to awaken emotions of this kind. Moses dwelt on this view of God in the song which illustrates the emancipation of his people; hence his language, “Who is like unto thee, O Lord, among the gods, who is like unto thee, glorious in holiness, fearful in praises, doing wonders." In the deliverance of Judah from the king of Assyria, how much was there to fill the mind with awe! How appropriate the psalm supposed to have been written on this occasion:

"The stout-hearted are spoiled; they have slept their sleep; and none of the men of might have found their hands. At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep. Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry? Thou didst cause judgment to be heard from heaven; the earth feared, and was still."§§ In relation even to our own redemption, the praises we offer are mingled with sacred awe. We see the incarnate Son, his agony and bloody sweat, his cruel, shameful death, all declaring God's awful justice, as well as his infinite mercy. And so in heaven, when God shall have vindicated his ways, con