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2. We should glorify God in all other things: in our business, by attending to such only, and conducting it in such a manner, as will be for his glory. We ought to observe this rule in every bargain we make, and in all our business transactions; the least as well as the greatest.

We should glorify him in our charities and benevolence; by selecting such objects, and bestowing so much as will accomplish the design. Christians generally come short in the amount which they cast into the sacred treasury: here and there we see one that comes near his duty, and these are looked upon as prodigies of benevolence; and therefore the chariot wheels of the Lord are long in coming. But these prodigies must be multiplied till covetousness is rooted out of the church, and a penurious christian shall become a prodigy and then the Lord will quickly come in his kingdom.

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We must glorify him in our visits and friendships: much may be done in this respect, and much ought to be done by every one. Christians were to have their conversation in heaven, on religious subjects, and let it savor of grace, and seek the spiritual good of their fellow men, instead of their own praise, they might be instrumental of the salvation of many; and this would be the most effectual way of glorifying God.

We should glorify him in all our afflictions and trials. This is indeed a difficult duty, and needs much grace; but it may be done, and will be done when we are patient and submissive, as an example to others, and as the means of increasing our personal piety.

And we must glorify God in death. This will best be done by having lived a holy life. The death of a good man has a great effect. No one can witness such a scene-the holy triumph of the soul, the patient suffering of the agonies of dissolution, and the smile of joy-without wishing like Baalam, "Let me die the death of the righteous." Nothing is better calculated to convince the mind of the reality of religion, and the importance of possessing it, as the best preparation for death. Thus we should glorify God in all that we do, in life and in death.

Some perhaps may condemn these remarks as superstition; as being overmuch righteous: making religion too strict. But this is not the case it is merely coming up to the scripture standard, from which Christians generally have awfully departed; and the church will never arise and shine, till they return to their duty.

Some may approve, but not be disposed to perform: they know the right, and yet the wrong pursue. The path to heaven is filled with crosses; and the Christian can scarcely stir a step without being obliged to take up one: if he neglect, knowing the duty, he must be beaten with many stripes.

Some may endeavour to do it, but come short: and this, no doubt, will be the case with all who make the attempt. But the good Lord will pardon such, and give them strength equal to their day. If we glorify him, he will glorify us: if not in this world, yet AUGUST, 1831.

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in the future, as he sees will be the most for our advantage. Not the feeblest efforts will be overlooked. Our degree of glory and happiness will be in proportion to our exertions on earth to discharge this duty. If we glorify him not, we shall certainly be condemned, and if we do not make it the principal business of life so to do: and each must make his choice, and be prepared to abide the consequences.

If we are engaged through life in this delightful employment, we shall be prepared to relish it in all its heavenly purity in the world above and while the boundless periods of eternity roll on, we shall still be engaged in the same duty with all holy beings in glorifying God.

GAIUS.

THE CLAIMS, TENDENCIES, AND MERITS OF TRUE RELIGION.

MR. EDITOR,

Rev. Mr. Warne, of Brookline, preached, not long since, in the First Baptist Meeting-house in Charlestown, the quarterly sermon before the Baptist Ministers' Meeting of Middlesex and Norfolk Counties: perhaps the plan of the discourse may be acceptable to your readers.

H. J.

Acts xxi. 13. What mean ye to weep, and to break my heart? For I am ready not only to be bound, but also to die at Jerusalem, for the name of the Lord Jesus,

ONE of the most striking features in the religion of Jesus Christ, is the extent and openness of its claims on its subjects. It demands a readiness to yield obedience to endure suffering, and to make sacrifice in a word, it claims the man and his possessions.

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The truly religious man is prepared to meet such claims. Is his willingness to meet them enthusiasm? Or is not religion worthy of such sacrifices? These thoughts are suggested by considering the character and course of the apostle Paul. Of him Jesus said, "I will show him how great things he must suffer for my name's sake." But religion had prepared the apostle for this discovery: his language was, "What wilt thou have me to do?" and "What things were gain to me, those I counted loss for Christ; yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." In accordance with these declarations, he says in the text, in reply to the entreaties of his brethren and companions that he would not go to Jerusalem, "What mean ye to weep, and to break mine heart? For I am ready not only to be bound, but also to die at Jerusalem, for the name of the Lord Jesus."

Three propositions may be based on the text.

I. Religion as a system laid down in the Bible demands great sacrifices.

Its great command is, "If any man will come after me, let him

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Claims, Tendencies, and Merits of True Religion. 235

deny himself, and take up his cross and follow me." The religion of the Bible demands the sacrifice

1. Of every thing sinful. Of this we have evidence collateral and direct. Of the former kind is the name of the Author of religion: "JESUS, for he shall save his people from their sins.” The avowed design of his mission is also collateral evidence." For this purpose the Son of God was manifested, that he might destroy the works of the devil." Compare the former part of the verse. That design comprehended not only the destruction of sin, but its destruction by the culture of holiness. "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Of the latter kind, or direct evidence, are the pointed and inflexible demands it makes on its subjects. See Matt. v. 29; Deut. xiii. 6-10; Rom. viii. 13; Gal. v. 24; Col. iii. 5, 6; 1 Pet. iv. 1—3.

2. Of everything doubtful. This extends not only to things which may be really indifferent, but of which we may ourselves entertain scruples, Rom. xiv. 23; but to things of which we entertain no scruples, but are certain of their indifference, if others who observe us are scrupulous respecting them, 1 Cor. viii. 4-10. Compare verse 12. This passage requires sacrifices to even the needless scruples of others; and the former one covers all cases doubtful to ourselves.

3. Of many things lawful. Paul considered the law of love to prohibit to him certain articles of lawful food, Rom. xiv. 19-21; 1 Cor. vi. 12, and x. 23. The several relations of life may be lawfully sustained, and the social and domestic pleasures arising out of them enjoyed. Generally, indeed, the duties of these relations must be performed; yet they must be disregarded, and even comparatively hated, when to retain them would be to dishonor Christ; sometimes indeed when a greater honor to him would accrue from our relinquishing than from our retaining them-as in the case of missionaries, who leave home and friends and relatives, to go far hence unto the Gentiles. Again, to preserve our own lives is, in general, not only lawful, but our duty; yet religion may call for its exposure and eren for its actual sacrifice. In truth, it does call for habitual readiness to sacrifice it, Matt. xvi. 24-26; Luke xii. 4, 5. Ease, reputation, possessions-all things, are to be held in the spirit of martyrdom, i Cor. iv. 9, 11-13. The Author of Christianity requires his followers to make all these sacrifices, not only willingly, but joyfully, Matt. v. 11, 12.

II. Religion, as a principle implanted in the heart, disposes men to make great sacrifices. "I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus."

The truth of the proposition will appear, if we look at religion itself, and at its effects on its subjects.

1. Look at religion itself. What is religion as a principle in the heart? It is supreme love to God. Of course, it must expel the supreme love to sin, and therefore must disposet he man to sacrifice all that is sinful, as previously stated. This tendency of religion is asserted, Titus ii. 11, 12. The grace of God teaches us,

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denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present evil world; looking for that blessed hope, and the glorious appearing of the Great God, and our Saviour Jesus Christ."

Again, supreme love to God will readily dispose men to the sacrifice of everything doubtful; for to these there can only be a feeble and irregular attachment. If it secures the sacrifice of everything sinful, a fortiori of everything doubtful.

Again, supreme love to God must expel supreme love to self, or kindred, or reputation, or possessions; for there can be only one object of supreme love. The Christian feels that he is not his own, and far less his possessions, &c. As to relatives, he knows no man after the flesh; he says unto his father and his mother, I have not seen him; nor does he acknowledge his brethren, or know his own children, Deut. xxxiii. 9. Consequently, when a collision of claims occurs, the principle by which it shall be decided is already settled, and he advances steadily to make the demanded sacrifice.

2. Look at the effects of religion on its subjects. Ex. gr. The Hebrew Christians, who took-not calmly, nor contentedly-but even joyfully, the spoiling of their goods: the worthies enumerated Heb. xi. passim; Peter and John, Acts v. 41. Paul, who though ready to yield everything but principle, for that contended not only against Judaizing teachers, but against fellow apostles, Gal. ii. 11. How cheaply did he rate his life! Acts xx. 24. How joyfully did he anticipate a violent death! 2 Tim. iv. 6. What do we see in all these instances, but the readiness inspired by religion, as a principle in the heart, to make the sacrifices demanded by religion, as a system laid down in the Bible?

III. Religion, as a whole, is worthy of great sacrifices.

Proof of this proposition cannot be given in full, except to those who are the subjects of religion; a stranger intermeddleth not with the joy which it ensures and imparts. Religion is worthy of great sacrifices, for three reasons.

1. Because of the good which it imparts. The consistent, selfsacrificing Christian is, in a qualified sense, possessed of all things, 1 Cor. iii. 21-23. He may have troubles, but the throne of grace is a present solace; and his very trials promote his highest interest, Rom. viii. 28; 2 Cor. iv. 17. He may have enemies; but religion clothes him in the panoply of God, and will encircle his brow with the chaplet of victory, Rom. viii. 37.

2. Because of the peace which it secures. The Christian has peace with God; peace of conscience; peace under tribulation in the world; peace under self-denial, and self-sacrifice. But he has more than mere peace; he has joy; he is filled with joy, even "with all joy and peace in believing;" Rom. xv. 13. He has peace in death, Ps. xxxvii. 37; peace amidst a dissolving universe in the day of judgment, 2 Pet. iii. 14. Compare verses 10-13.

3. Because of the glory which it reveals. A kingdom is prepared for them they shall be kings in it, for they are made kings and

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priests unto God; they shall be joint kings with Jesus himself: "for they shall reign with Him. They shall shine as the sun in the kingdom of their Father." All that is sinful in them shall be purified; all that is imperfect, supplied; all their powers of enjoyment enlarged inconceivably, and then filled, but never satiated. Even their bodies, the least noble part of them, shall be fashioned like the glorious body of Jesus.

Consider religion, then, in the good it imparts, in the peace it secures, and in the glory it reveals; and say, whether as a whole, it is not worthy of all the sacrifices, which, as a system, it demands, and as a principle it prompts.

IMPROVEMENT.

1. Is this glory prepared for the followers of Jesus? Let them be patient and joyful, yea, "exceeding joyful in all their tribulations :" the end is at hand, and what an end! Let us gird on our armour anew, and never hesitate should duty call on us to sacrifice our interest, reputation, friends, or even our life. Religion, as a whole, is worth them all. Consider the glory which shall be revealed in us! Language cannot express it; thought cannot conceive it; we can only say it is glory—a weight of glory—an eternal weight of glory—an exceeding, a more exceeding, a far more exceeding and eternal weight of glory.

2. Is this glory prepared for the followers of Jesus? What infatuation has seized those who are content to lose it! Content they are, for they will not be roused to make efforts to secure them; and without efforts they cannot be obtained. Strive, then, to enter in at the strait gate." "The kingdom of heaven suffereth violence, and the violent take it by force."

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3. This is not the worst of their state. They not only lose the glory, but they inherit the curse. Blackness and darkness, forever, are before you, impenitent sinners; a fire which is unquenchable; a pit which is bottomless; a worm which is deathless; devils for your companions, and hell for your dwelling place. But this doom you may escape if you flee now for refuge to the hope set before you; believe on the Lord Jesus Christ, and you shall be saved.

Mr. Editor,

BURNING OF WIDOWS.

The remarkable fact, of the burning of widows on the funeral pile of their husbands, in India, has long attracted the attention of the Christian world; but I do not recollect to have seen in your Magazine any account of the origin of the custom. I therefore send you for publication the following extract from the CRIES OF INDIA, by J. PEGGS.

ALPHA.

DIODORUS SICULUS, who twice refers to the practice of Suttee, in 103d and 106th Olympiad, or B. C. 327 and 314 years, supposes the practice to have originated in the unfaithfulness of the women

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