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Allowing then twenty-five pages to a Sabbath, a person will read twelve hundred pages in one year. Suppose that a man begins this course when he is twenty years of age; at thirty, he will have read twelve thousand pages. Should he live to be forty years old, he will have read twenty-four thousand pages; if fifty, thirty-six thousand; if sixty, forty-eight thousand; if seventy, sixty thousand, which are equal to one hundred and fifty octavo volumes, of four hundred pages each.

religious knowledge their want | six-pence a page, we should nevof sufficient time to devote to er be troubled for an answer? that purpose. "During six days of the week," say they, 66 we are occupied with our secular concerns. On the Sabbath, considerable time is spent in works of necessity, and much in preparing for public worship. After deducting what is necessarily consumed, the time which remains is inadequate for obtaining that knowledge of religion, which we could wish.But we cannot believe that, on this account, much blame can be attached to us. It is our duty to labor on week-days, for the scriptures themselves teach us that we ought to provide a competency for ourselves and families; and surely God is not so hard a master as to exact of us what we cannot perform."

In addition to this, suppose that a person hears two sermons every Sabbath. If each sermon contain sixteen pages, in a year's time he will hear the amount of one thousand, six hundred and sixty four pages.

How much soever this mode of justification may satisfy the But this is not all. The adminds of some, it is unwarranted vantages derivable from religious by facts, and owes its origin, I conversation, are by no means fear, to something worse than inconsiderable for obtaining remere error in opinion. That I ligious knowledge. In a vast am correct, can be demonstra-variety of cases, no method is ted, I think, by a very simple more successful. Add to these, computation. meditations, the dispensations of Providence in a thousand forms, and all the nameless sources whence a view of the divine character is obtainable, and who would not adore his heavenly Father, who has kindly required of his creatures, what one would think they could hardly avoid performing.

I suppose that five minutes of time, in an ordinary way, is amply sufficient for one to read and understand, an octavo page with such a type as is commonly used. To read twenty five pages, would occupy two hours and five minutes. That this allowance is abundant, will appear from a moment's attention to the business. Who is there, who might not, extraordinary cases out of the question, devote two hours and five minutes, out of twentyfour hours, to reading on the Sabbath? Were this reading to afford a pecuniary reward of

According to the calculation which has been made, I think it cannot now be denied that almost every man, may, if he please, become extensively acquainted with religious truth.Every aged man might be a divine, and every young man continually and rapidly advancing

from the first rudiments in the either making or receiving visschool of Christ, on to perfec-its, or attending to some other tion.

matters. If they profess to keep the evening succeeding the Sabbath, they retire to rest early on that evening; receive visits from those who do not keep it, and are ingenious in devising methods to relax from the pain

If any one, after such a view of the subject, be disposed to excuse his ignorance of religion, it is evident that the excuse will not have its origin in truth, but in the disposition of the excuser's heart. Until that disposi-of confinement on that day.tion be removed, he must be Thus at any rate, the Sabbath is ignorant still. Though such a shortened, and the remainder is man have eyes, he seeth not; employed to little better purpose. and ears, yet he heareth not; At meeting, they are perhaps neither doth he understand with asleep; or are thinking on somehis heart. When a person who thing widely different from the professes himself to be a disci- word of God. At home, the conple of Christ, makes this excuse, versation is turned on trivial subhe must, to say the least, bejects, or matters of mere secustrangely deficient in an ardent lar business, or any thing to the love of divine attainments. He exclusion of religion; or if reit is, who has the strongest mo- ligion be a topic of discourse, it tives to search those scriptures is not unfrequently in such a in which, we think, are contain- manner, that its Author is but ed the words of eternal life. The little honored. inactive disciple should, in a peculiar manner, take heed to his ways, lest having a promise of entering into the heavenly rest, he should seem to come short. His calling and election are not, now, made so sure, as not to need, from a holy practice, the evidence of their confirmation.

There are many people who are contented with their ignorance, because, as they say, they have no opportunity to be otherwise. Their work, or their amusements encroach on the evening of Saturday. They retire to sleep at a very early hour, and arise at a very late one in the morning. For a considerable time before the close of the Sabbath, they are talking of matters to be done that evening or the ensuing week; or are busied in dispatching various domestic-concerns, that they may have leisure in the evening for

These things being so, what becomes of the apology for ignorance; for, it should be remarked, the persons who thus conduct, are the very ones by whom the apology is made. Is not ignorance their choice? Is it to them a pleasant thing, to retain God in their knowledge? Let them come forth and confess the truth, that they are lovers of pleasure more than lovers of God; that they cannot say, How amiable are thy tabernacles, O Lord of hosts; a day spent in thy courts is better than a thousand? I was glad when they said unto me let us go into the house of the Lord. With my whole heart have I sought thee; Oh, how I love thy law; it is my meditation all the day.

To these persons I will only add, that their probationary state is rapidly closing; that eternal scenes will soon be un

(1.) Worldly riches may be comprehended in the phrase, our

folded; that the judgment will | goods and blessings of the presit, the books be opened; they sent state; some of which are will then learn from Him, at the natural supports of life, whose presence Sinai quaked, and the things to which many that unnecessary ignorance can- sacrifice their lives. Here parnot apologize for sin; but that ticularly, because he has called and they refused, has stretched out his hand, and they have not regar-life in this world. These are the ded, but have set at nought his darling pursuit of the men of this counsel, and refused his reproof, world. In obtaining those how he now will laugh at their ca- many have sacrificed their ease, lamity and mock when their fear peace, and comfort, if not their cometh. To avoid the amazing lives? terror of this dreadful scene, let them flee to the strong hold of safety; let them diligently search the scriptures, and see if these things are not so; let them cry after knowledge, and lift up their voice for understanding, seeking for her as for silver, and searching for her as for hiddeneth treasures. Then shall they understand the fear of the Lord, and find the knowledge of God. RURICOLA.

(2.) Worldly honor may be comprehended in the life in this world.

In the hearts of multitudes, honor has been deified, and is it not too much caressed by a great part of mankind? With some is not that honor that comfrom man, their very life? Thus it was with Haman : when the king smiled, and advanced him to any dignity, he was exalted beyond expression; and how highly did he resent it,

Thoughts on John xii. 25, last that Mordecai the Jew would

clause.

"And he that hateth his life in this world shall keep it unto life eternal."

Two

WO questions will here be
considered, viz.

I. What may be understood by a person's life in this world?

II. What is that hatred of this life which will be attended with life eternal?

not rise before him, and do him honor? Are there not many,

the feelings of whose hearts are consentaneous to his? Now this worldly honor, which is so much idolized, is one thing included in the life in this world.

(3.) By this phrase may also be signified sensual and sinful pleasures. Many, like the beasts of the field, seem to be governed by their appetites rather than 1. The life in this world may by reason and religion. This include the animal or natural life is a life of sense; and therelife-the union of soul and body.fore sensitive enjoyments may When the soul and body are be comprised in our life in this separated, this union is dissolved, and the body that was animated by the soul, is reduced to its first principles.

2. By this life all worldly enjoyments may be intended-the VOL. VI. No. 2.

world.

May not all these things be included in a person's life in this world? Let us now pay some attention to the,

II. And more important ques

G

this life which will be attended with life eternal ?

tion viz. What is that hatred of them; i. e. disesteem them, when compared with spiritua L blessings. In this sense, by the laws of Christ, we are obliged to hate our friends and near relatives; not absolutely, but comparatively, Luke xiv. 26. Every good man loves his relatives, as in duty he is bound; and yet must, and will hate them, in a sense, i. e. love them less than Christ; as Leah is said to be hated, because Rachel was loved better.

1. Negatively, it is not an absolute hatred, that is here intended; for a real hatred of life, and its comforts, would be contrary to right reason and the laws of God; and altogether inconsistent with the duties we owe ourselves. Our Saviour himself hath set us an example of love of life: when he was in danger in one place, he would depart to another. So he counselled his disciples, when they were persecuted in one city, to flee to another. It is said, he who will love life, and see good days, let him refrain his tongue from evil. Life is a great blessing; and to be cut off in the midst of days, is threatened as the proper punishment of the wicked. Hence it appears, that it is not an absolute hatred of life that is here intended. Nor, is it an absolute hatred of the comforts of this life; because, these are divine blessings, which we ought not to hate and despise; but for which we should give God thanks.

3. By hating the things of this life, is here meant, the esteeming them insufficient to make us happy. How many place their chief happiness in worldly enjoyments? Who will show us any worldly good? is the language of their hearts: but such are so far from hating their lives, in the sense of this passage, that they love life and the things of it, to that degree, as to endanger their eternal life. But those who esteem all things under the sun insufficient to make them happy, or satisfy their souls, have a kind of hatred of life in comparison with those who esteem sublunary things sufficient to make them happy, or place their affections on these things. ›

Indeed, worldly honor is but an empty thing, and not worthy an immoderate strife to obtain : 4. To hate this life, so as to Yet it is God who exalts to hon-obtain salvation is, cheerfully or, and men are obligated to im- to part with it, when evidentprove an eminent station to his ly called thereto, for the life of glory. Hence it is easily seen, that it is not an absolute hatred that this phrase imports.

the soul. He who so hates the life of the body, as to venture that, for the securing the life of the soul, from a principle of love to God, shall find both, to unspeak

come.

2. This hatred is to be understood in a comparative view. We are to hate this life in compari-able advantage, in the world to son with the love and concern with which we should exercise for a better. Though absolute hatred of life, and the things of it, be unwarrantable, yet we may comparatively hate

We cannot be Christ's disciples, unless we love him better than our own lives-unless we had rather suffer the most cruel bondage, nay, death itself, than

to desert Christ, and his sacred | brethren is cast down, which actruths. cused them before our God day And they overcame

and night.

him by the blood of the Lamb, and by the word of their testi

This trial takes place in times of persecution in the cause of God, and for righteousness' sake. When men's lives are threaten-mony, and they loved not their lives unto the death." Such a

ed, if they will not deny Christ, they should hate life, by willingly laying it down as a sacrifice to the honor of their divine Lord and Master. Thus did many of the primitive Christians-they loved not their lives to the death. But,

hatred of life as has been briefly pointed out, is accompanied with eternal life: for he who loves and desires Christ more than every thing, and is willing to give up every thing for him when called to it, shall enjoy him against all opposition from earth and hell. Those who honor Christ with their lives, or estates, or any way suffer in his cause, from attachment to him, he will honor with a crown of righteousness. It is impossible that Christ should hate or forsake those, who thus hate life for his sake. His own unfailing promise is, Be thou faithful unto death, and I will give thee a crown of life. Every one who hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundred fold, and shall inherit everlasting life.

5. This hatred of life includes a cheerful parting with every thing that comes in competition with the service and favor of Christ. All worldly things and enjoyments which are incompatible with the favor and enjoyment of Christ, are so hated by the true Christian, that they appear as nothing. Those who are the true followers of the Lamb, when their graces are in due exercise, are willing, according to divine requirement, to part with every thing that stands in competition with the honor and service of their dear Lord, being willing to spend and be spent for the glory of God and the interest of Christ's cause and kingdom. Such a hatred the great apostle had, and glorified Christ by it, Acts xx. 24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. Also chapter XXI. verse 13. Then Paul answered, what mean ye to weep, and to break myny Christ, he shall lose it ; i. e. heart? For I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. So also Revelation sii. 11, “For the accuser of our

I will close with a few reflections.

1. To overrate this life, and the things of it, is very prejudicial to the welfare of the soul. How many have perished at this door! Says one, many lose their lives by overloving them. He who is so much in love with the life of the body, and the ornaments and delights of it, as, for fear of exposing them, to de

lose a real happiness in the other world, while he thinks to secure an imaginary one in this. in for skin a man may give for his life, but he who gives his soul, his

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