of suffering, leave full room for his concern at the offence? And does not a sense of his father's love melt his heart more for having grieved such a parent, than any terror upon his mind for the punishment of the crime? He is immediately covered with confusion; and if there be in him any spark of ingenuity, he is no sooner forgiven of his father, than the tide of his affections returns back with full force, and he can hardly forgive himself.

the celestial hosts have new discoveries of the wisdom of God in this great design of providence. "To the intent that now unto principalities and powers in heavenly places, might be known by the church the manifold wisdom of God." How much more must the interested believer, with peculiar complacency, approve and adore it? But, above all, if that love and mercy which reigns through the whole is glorious to God, must it not be delightful to the Christian? God is love; and his tender mercies are over all his other works; but creating and

1. Through Jesus Christ, and the whole of his undertaking as Mediator of the new covenant, the glory and honour of God is most admirably promoted, and a perfect reparation made to his holy law which had been broken. This must needs be highly pleasing to every convinced sinner. As the justice of God is thereby satisfied, so conscience, which is God's vicegerent, and as it were pleads his cause, is satisfied by the same means. The ground of a sinner's dissatisfaction with himself, is the dishonour done to God. Must it not, therefore, please and satisfy him to see this dishonour so perfectly removed, and so much of the divine glory shining in the work of redemption. All the divine perfections appear there with distinguished lustre; and must not this be highly refreshing to the pardoned criminal? the very holiness and justice of God, which before were terrible to him, are now amiable. He also contemplates and adores the divine wisdom, as it is to be seen in the cross of Christ. We are told, that even

eclipsed by redeeming love. It is the theme of the praises of heaven, where Christ, as the object of worship, is represented as appearing "like a Lamb that had been slain."

2. Believers have peace of conscience through Christ, as their redemption through his blood serves for their own humiliation and selfabasement, for the manifestation of the evil of sin, and the vileness and unworthiness of the sinner. Nothing could be so well contrived as the doctrine of the cross, in its purity and simplicity, to stain the pride of all human glory. We are particularly called to deny ourselves, and to derive our worth and strength from our Redeemer, in whom it hath pleased the Father, that all fulness should dwell," and from whose fulness all his disciples must

receive, and grace for grace." No hope of mercy but through him. "I am the way, and the truth, and the life: no man cometh unto the Father but by me." "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." No access to the throne of grace or acceptance in worship, but through him: in whom we have access with boldness and confidence, through the faith of him.§ And whatsoever ye

do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him."* No hope of stability in duty, of usefulness, or holiness of conversation, but by the continued exercise of faith in him. "Abide in me, and I in you; as the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing."

Hard sayings and humbling doctrine indeed! But this is appeasing to the conscience; for as conscience condemns us as guilty and undeserving, this condemnation is ratified in every particular by the gospel. These very circumstances in this doctrine, which provoke the hatred, or invite the contempt of worldly men, do but so much the more endear it to the convinced soul; and he says from the heart, "It is highly just and reasonable that God alone should be exalted, and that he, through our Redeemer, should have the whole praise of our recovery and salvation." Agreeably to this it will be found, that the apostles, in celebrating the grace of God, seldom omit an express condemnation of themselves, and a renunciation of all merit of their own, which indeed in every passage on this subject is manifestly implied: "For by grace ye are saved, through faith; and that not of yourselves, it is the gift of God: not of works, lest any man should boast: for we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Whereof I was made a minister, according to the gift of the grace of God given unto me, by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among

• Col. iii. 17. † John xv. 4, 5.
Eph. ii. 8, 9, 10.

VOL. IX. Ch. Adv.

the Gentiles the unsearchable riches of Christ."*

3. Believers have peace from the challenges of an evil conscience, through Christ, as they have an absolute assurance of being delivered from the power of sin, and effectually enabled to glorify him with their souls and with their bodies, which are his. This must be the most earnest desire of every convinced sinner. He breathes after deliverance from the bondage of sin: the more he hath felt the weight of his chains, the more he longs to be free. This is inseparable from genuine convictions, on the principles above laid down. How much must it contribute to compose the conscience, to know that this desire shall certainly be accomplished? However much cause he may have to condemn himself for his past provocations, or to dread the weakness of his own resolutions of future amendment, he knows and trusts in the power of his Redeemer. He knows that henceforth he shall not serve sin, that its dominion shall be gradually broken through life, and entirely destroyed at death. As the end of Christ's coming was to glorify his heavenly Father, he knows that the glory of God cannot be promoted by leaving the sinner under the bondage of corruption, and therefore that he shall be purified, and made meet to be a "partaker of the inheritance of the saints in light."

If we look with care and attention into the New Testament, we shall perceive that there is a close and mutual connexion between our justification and sanctification, and that both are represented as the fruit of our Redeemer's purchase: "There is therefore now no condemnation to them that are in Christ Jesus, who walk not after the flesh but after the Spirit: for the law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death: for what the ⚫ Eph. iii. 7, 8.

2 G

law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh."* All the blessings of salvation are represented as following one another in a continued chain or series, not one link of which can possibly be broken: "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." There is a cleansing and purifying virtue in the blood of Christ, as well as an infinite value in the way of purchase and atonement: "For if the blood of bulls, and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?"

None but real Christians, exercised in the spiritual life, know the value or necessity of the promises of strength and assistance contained in the scriptures. The glory of their Redeemer's person, spoken of in so magnificent terms, both in the Old Testament and the New, is surveyed by them with the most exquisite delight. The power and efficacy of his administration is, to

We do not often quote blank verse, for we think with him who said, that "it is often verse only to the eye." But the attentive reader

them, a source of unspeakable comfort. Under him, as the Captain of their salvation, they "display their banners," and go forth with undaunted courage to meet every opposing enemy, believing that they shall be "more than conquerors through him that loved them." Among many others, see the two following passages: "O Zion, that bringest good tidings, get thee up into the high mountain: 0 Jerusalem, that bringest good tidings, lift up thy voice with strength, lift it up, be not afraid: say unto the cities of Judah, behold your God. Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.-Fear thou not, for I am with thee: be not dismayed, for I am thy God: I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right-hand of my righteousness. Behold, all they that were incensed against thee, shall be ashamed and confounded: they shall be as nothing, and they that strive with thee, shall perish. Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee, shall be as nothing, and as a thing of nought. For I the Lord thy God will hold thy right-hand, saying unto thee, Fear not, I will help thee."+

of the following, will find that it contains both poetry and piety. We take it from the Eclectic Review of February last.

Is. xl. 9, 10, 11.

Is. xli. 10, 11, 12, 13.

Strasburg, France, Sept. 1st, 1828. Tuesday. We arrived early this afternoon in this ancient and celebrated city, once the bulwark of Germany against France. The woods, the hills, the cultivated fields, and the mouldering castles which we saw along the road, were, most of them, highly beautiful and romantick. Many of these picturesque ruins are connected with wild and superstitious le gends; and the dilapidated towers and fastnesses carry back the imagination to ancient days of civil crime, war, and chivalry. The fertility of the country near the Rhine is proverbial. The deep verdure of the vineyards, which covered many a sunny slope, induced me to think there was really some beauty in this species of vegetation.

This majestick river, after dashing over the precipice near Shaffhausen, pursues an exceedingly circuitous route, and never again came into view till we arrived near this place. When we first saw it again, we were disposed to hail it, almost with the enthusiasm of the German army on their victorious return from France:

people, that we were approaching a different country. The celebrated bridge of boats over the Rhine, extends from Kehl to Strasburg; and not far from it may be seen the monumental pyramid erected by Napoleon, in memory of General Dessaix. Our luggage and passports were once more examined by another set of officers of the police, and then we were suffered to enter this French frontier city.

Strasburg is an old fashioned looking place. The inhabitants appear to be more than half German. Though the French have. had possession of it for nearly two centuries, the peculiarities in the language and manners of the original occupants still prevail. Thus, on one side of the street you may talk French, and enjoy all the culinary accomplishments of a Parisian restaurateur, and on the other, jabber German, and dine upon boiled beef and sourcrout. The principal curiosity in Strasburg, is the spire of its far famed cathedral. It is the highest steeple in Europe; indeed the great pyramid of Egypt, exceeds it in altitude but about three feet. It is formed of a red sand stone, brought from quarries near the Rhine, and is built in open work, each block of stone being pierced through and through, with large holes of different shapes. Many of these openings are SO large, that iron bars are placed across them, in order to secure those who ascend the spire from falling out. I dont recollect ever to have had my nerves more excited, than when climbing the 635 steps which lead to the top of this tower. Gusts of wind rushed and howled with such fury through the open work, in the upper part of this pinnacle, that I was fearful of being blown out through the open