cepts-its consolatory promises. Give yourselves, in the spirit of true devotion to this hallowing engagement, that your "profiting may appear to all," that you may "grow in grace, and in the knowledge and love of God." 66 DIVINE WORSHIP. GIVE UNTO THE LORD THE GLORY DUE UNTO HIS NAME: BRING AN OFFERING, AND COME BEFORE HIM: WORSHIP THE LORD IN THE BEAUTY OF HOLI NESS. -1 Chron. xvi. 29. THE beautiful composition from which I have selected this passage, was prepared by David, and presented to the Hebrew choir, to be sung on the removal of the " ARK OF THE COVENANT OF THE LORD, out of the house of Obed-edom," into "the tabernacle which the king had pitched for it in Jerusalem." And all Israel brought up the ark of the Lord unto his place "with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps." The language of the text leads us to consider the subject of DIVINE WORSHIP. Observe the object of this worship—its nature—and its importance. I. ITS OBJECT." THE LORD."-JEHOVAH. He is supreme. The gods of the heathen are idols, and an idol is vanity, "but our LORD made the heavens," &c. 1. He is self-existent and eternal. 2. He is a spiritual being. 3. His knowledge is infinite. 5. He is omnipotent. 6. He is just and holy. 7. He is gracious and merciful. Read "HIS NAME,” Exod. vi. 2, 3. Exod. xxxiv. 5, 6, 14. II. THE NATURE OF DIVINE WORSHIP. It comprises John, iv. 24. 1. The adoration of his matchless perfections. 2. The earnest solicitation of his mercy. 3. This worship is sacrificial in its medium. "Bring an offering"-Christ is our sacrifice—We come before God through his mediation. 4. The worship of God must not only be private, but also PUBLIC." The beauty of holiness;" is here to be understood of the place which was consecrated to the public worship of Jehovah-the tabernacle, afterwards the Temple. 5. His worship must be characterized by devout affections-Sin cerity-humility-faith-gratitude-and delight in the Su preme. Ps. v. 7; xxvi. 6—8. Gen. iv. 3-7. Deut. xvi. 5, 6. III. THE IMPORTANCE OF DIVINE WORSHIP. 1. In its Divine inculcation. 2. In its reasonableness. Think of man's entire dependence on God for existence and happiness-the benefits with which he "daily loadeth us," &c. 3. In its beneficial influence-On individuals-families-na tions. Exod. xx. 3, 5, 24; xxv. 22; xxix. 42, 43. Ps. lxxxvi. 7—10; xcix. 5—9, lxxxiv. 1, 2, 10; xxxvi. 7—9. Isai. xlv. 5—7; 18—22. Ps. xcv. 3—7. Rev. xix. 10. Do you love the habitation of God's house?—the place where his honour dwelleth ?-Let your attachment to the means of grace increase. 66 'Delight thyself in the Lord, and he shall give thee the desires of thine heart." THE ABOLITION OF SATAN'S WORKS. 66 FOR THIS PURPOSE THE SON OF GOD WAS MANIFESTED, THAT HE MIGHT DESTROY THE WORKS OF THE DEVIL.”—1 John, iii. 8. OMNIPOTENCE and love combined, and most sublimely unfolded in the Divine operations. In creation,-providence-but especially the redemption of man. Witness the design of the Saviour's manifestation. Text. Now, observe the diabolical works which it is the Divine intention to abolish—and the means of effecting their aboli tion. I. THE DIABOLICAL WORKS TO BE DESTROYED. The efforts of "the prince of the powers of the air," have, for ages, been directed to the accomplishment of man's alienation from God. How far he has succeeded, let the Scriptures and your consciences testify. Satan's work is discovered— 1. In the blindness of man's understanding. 2. In the vitiated state of his affections. 3. In the perverseness of his will. 4. In the flagrant immorality of his deportment. 5. In his moral wretchedness. Without peace-without hope"without God in the world." 1 John, v. 19. Eph. ii. 2-12. II. THE MEANS OF THEIR ABOLITION. 2 Cor. iv. 3, 4. The "Son of God was manifested." Though this language primarily denotes the Saviour's incarnation, yet, in its full signification, must be understood of the whole of his official work, as Mediator. 26 THE ABOLITION OF SATAN'S WORKS. His assumption of human nature was a necessary qualification for the great undertaking. He accomplishes his benevolent purpose on man's behalf, in the destruction of Satan's works 1. By the energy of his truth. 2. By the merit of his sacrifice. 3. By the efficacy of his spirit. 4. By the influence of his reign. Gen. iii. 15. Isa. xxvii. 1. Mark, i. 24. Luke, x. 18. Col. ii. 15. Believe on the Son of God, and he will deliver you from the power of the wicked one, who, as a roaring lion, goeth about seeking whom he may devour. Cast off the works of darkness, and clothe yourselves with the armour of light. Rejoice that you have a Saviour who is omnipotent. Remember the prophet's language, "THEIR REDEEMER IS MIGHTY, THE LORD OF HOSTS IS HIS NAME.' CHRISTIAN THEOLOGY. UNITY OF THE GODHEAD."Unto thee it was shewed," saith Moses to Israel, "that thou mightest know that the Lord he is God, there is none else beside him." And as the Law, so the Gospel teacheth us the same: "We know that an idol is nothing in the world, and there is none other God but one." This unity of the Godhead will easily appear as necessary as the existence, so that it must be as impossible there could be more gods than one, as that there should be none; which will clearly be demonstrated-first, out of the nature of God, to which multiplication is repugnant; and, secondly, from the government, as he is Lord, in which we must not admit confusion. For, first, the nature of God consists in this, that he is the prime and original cause of all things, as an independent Being upon which all things else depend, and likewise the ultimate End or final Cause of all; but in this sense two prime causes are unimaginable, and for all things to depend on one, and to be more independent beings than one, is a clear contradiction. This primity God requires to be attributed to himself: “Hearken unto me, O Jacob, and Israel my called, I am he, I am the first, I also am the last." And from this primity he challengeth his Unity: "Thus saith the Lord the King of Israel, and his Redeemer the Lord of hosts, I am the first, and I am the last, and beside me there is no God." Again; if there were more gods than one, there were not all perfections, neither formally, by reason of their distinction, nor eminently and virtually; for then one should have power to produce the other, and that nature which is producible is not divine. But all acknowledge God to be absolutely and infinitely perfect, in whom all perfections imaginable, which are simply such, must be CHRISTIAN THEOLOGY. 27 contained formally, and all others which imply any mixture of imperfection, virtually. But were no arguments brought from the infinite perfections of the Divine nature able to convince us, yet were the consideration of his supreme dominion sufficient to persuade us. The will of God is infinitely free, and by that freedom doth he govern and dispose of all things. "He doth according to his will in the army of heaven, and among the inhabitants of the earth," said Nebuchadnezzar out of his experience; and St. Paul expresseth him as "working all things after the counsel of his own will." If, then, there were more supreme governors of the world than one, each of them absolute and free, they might have contrary determinations concerning the same thing, than which nothing can be more prejudicial unto government. God is a God of order, not confusion; and therefore of unity, not admitting multiplication. If it be better that the universe should be governed by one than many, we may be assured that it is so, because nothing must be conceived of God but what is best. He, therefore, who made all things, by that right is Lord of all, and because all power is his, he alone ruleth over all. In the Divine nature there is an intrinsical and essential singularity, because no other being can have any existence but from that; and whatsoever essence hath its existence from another is not God: "I am the Lord," saith he, "and there is none else, there is no God besides me: that they may know from the rising of the sun, and from the west, that there is none besides me, I am the Lord and there is none else." He who hath infinite knowledge knoweth no other God besides himself: "Is there a God besides me ? yea there is no God, I know not any." And we who believe in him, and desire to enjoy him, need for that end to know no other God but him: "for this is life eternal, that they might know thee the only true God;" as certainly One,-as God.-Bishop Pearson. SPIRITUAL DEATH.- "In that day that thou eatest," said God to Adam, "thou shalt surely die:" not bodily, (unless as he then became mortal,) but spiritually: thou shalt lose the life of thy soul; thou shalt die to God; shalt be separated from him, thy essential life and happiness. Thus first was dissolved the vital union of our soul with God; insomuch that in the midst of natural life, we are now in spiritual death. And herein we remain till the second Adam becomes a quickening spirit to us; till he raises the dead, in sin, in pleasure, riches, or honours. But, before any dead soul can live, he "hears" (hearkens to) "the voice of the Son of God :" he is made sensible of his lost estate, and receives the sentence of death in himself. He knows himself to be "dead while he liveth :" dead to God, and all the things of God; having no more power to perform the actions of a living Christian, than a dead body to perform the functions of a living man. And most certain it is, that one dead in sin has not senses "exercised to discern good and evil." "Having eyes, he sees not; he hath ears, and hears not." He doth not “taste and see that the Lord is gracious." He hath "not seen God at any time," nor "heard his voice,” nor "handled the word of 28 CHRISTIAN THEOLOGY. life." In vain is the name of Jesus "like ointment poured forth, and all his garments smell of myrrh, aloes, and cassia." The soul that sleepeth in death hath no perception of any objects of this kind. His heart is "passed feeling," and understandeth none of these things.-Rev. Charles Wesley, A.M. THE LOVE OF GOD.-" Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." Such a love is this as engrosses the whole heart, as takes up all the affections, as fills the entire capacity of the soul, and employs the utmost extent of all its faculties. He that thus loves the Lord his God, his spirit continually "rejoiceth in God his Saviour." His delight is in the Lord, his Lord and his All, to whom "in everything he giveth thanks. All his desire is unto God, and to the remembrance of his name." His heart is ever crying out, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." Indeed, what can he desire beside God? Not the world, or the things of the world: for he is "crucified to the world, and the world crucified to him." He is crucified to "the desire of the flesh, the desire of the eye, and the pride of life." Yea, he is dead to pride of every kind; for "love is not puffed up" but "he that dwelleth in love, dwelleth in God, and God in him," is less than nothing in his own eyes.-Rev. J. Wesley, A.M. SECURITY OF THE CHRISTIAN REVELATION.-Remembering the ceaseless activity, the dark venom of the human heart-the multiplied causes of hostility-against this religion of grace, truth, and holiness, it may not be quite superfluous to bring forth a consideration which tends to "assure our hearts" that no disaster can affect, no change can weaken, the certainties of its safety. Against Israel, when the cry 66 was throughout all the land of Egypt" over the judgment of the firstborn, it was promised "that not a dog shall move his tongue." The completeness of their protection is thus significantly expressed. But when the security of the Gospel is to be most confidently predicted, and most strongly ascertained, supernatural power is restrained—a curse encloses it round about, a "flaming sword, turning every way, guards this tree of life.” treasure of all our hopes and interests is beyond the reach of harm; "neither moth nor rust doth corrupt, and thieves cannot break through and steal." Man need not be feared when "principalities and powers in the heavenly places," could they be imagined adverse, might be reasonably and boldly defied !-Rev. R. W. Hamilton. The BIBLICAL NOTES. ABSALOM'S PILLAR.- "Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he |