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the gracious adaptation of our nature to the revolutions of the planet on which we are placed, and are supplied with abundant evidence of the goodness of Him, who "maketh his sun to shine on the evil and the good," and, in due succession, causeth him to "know his going down," when He "maketh darkness, and it is night."

The

The other great motion of the earth is its annual revolution round the sun, to which we owe the succession of seasons. The axis of the earth, or imaginary line around which it performs its diurnal rotation, being inclined to the plane of its annual motion, the sun shines more fully on the northern portion of the globe during the one half of the year, and more fully on the southern during the other. It is scarcely possible to illustrate this beautifully simple arrangement without drawings; but every one can appreciate the beneficial consequences that it produces. Summer and winter, seed-time and harvest, bring each its pleasures, and these are the more highly relished, because of the variety they present. The permanency of this succession is essential to the vigour, if, indeed, we may not say, to the life, of the different productions with which the world abounds. Every climate has plants and animals peculiar to itself. To it their nature and habits are especially adapted, and in it only do they come to perfection. If a change, therefore, were made upon our seasons, how soon would they begin to languish and decay. We may adduce a few facts in illustration of the statement we have made. Turning to the feathered tribes, we find not only some that are formed for living in the water, and others intended for moving on dry ground, some destined for inhabiting the mountain, and others for feeding on the plain, but we find genera and species adapted to every variety of climate between the equator and the pole. Nay, we have some that exhibit remarkable adaptations, in their constitution and habits, to the peculiarities of the country in which they are originally found. domestic turkey, for example, during the first three months of its existence, is remarkably delicate, and a very little cold or damp at that time proves fatal; but after it has passed that period of its existence, it is as remarkable for its hardihood, as it was before for its liability to disease. And why is it so? Because the Creator has fitted it for its aboriginal habitation in the woods of Canada, where a short summer of continued warmth, is succeeded by a long winter of peculiar severity. In like manner, among the vegetable tribes, few of the productions of the torrid zone can be made to bear the cold of Britain, because their tender buds are not provided with those sheaths that form the winter garment of our indigenous herbs. Nay, there are some plants brought from Siberia, where the winter is intensely cold, that can scarcely be cultivated here. Adapted to a climate where summer may be considered as almost instantaneously succeeding to winter, though their roots and stem, when mature, can support a degree of cold that would be fatal to our hardiest weed, the tender shoots of the growing plant are incapable of enduring the alternate heat and cold of our variable spring-time. There are again some plants brought from the Cape of Good Hope, where the climate is similar to ours, but where the seasons are different, the summer corresponding to our winter, and the winter to our summer, that continue, when cultivated here, to flower in winter and cast off their leaves in spring. In short, we find the varied productions of the earth adapted to the climates and seasons which God has assigned to it. Were these to be changed, were the time of their duration to be lengthened or shortened, were the motions of the globe on which they depend to be altered, desolation would succeed to luxuriance, and the world would become a wide unpeopled waste.

And to what is the permanency of our seasons owing? Is there, as the heathens supposed, any stern decree of

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fate that forbids a change? There is not. source of confidence is the goodness and faithfulness of Him who has said, Summer and winter, day and night, shall not cease." To show us his power, and to teach us, among other lessons, that on him we are continually dependent for life, and breath, and all things, he has, in two several instances, made these movements of the earth to cease. In the book of Joshua we are told, that at the prayer of his servant, the Lord made the sun to stand still upon Gibeon, and the moon in the valley of Ajalon. In the Second Book of Kings, (xx. 11,) we are informed, that when Hezekiah prayed, God gave him a sign, and made the sun go backward ten degrees on the dial of Ahaz. These circumstances evidently indicate, in the one case, a stopping, and in the other a temporary reversing, of the diurnal motion of the earth. Some, indeed, as if they considered this to be a work too great for the God of Israel to accomplish, attempt to explain the miracle by saying, "It is probable that this was effected by refraction, rather than by arresting the motion of the earth." This, however, is only getting quit of one difficulty, by rushing into a greater. The going back of the sun attracted the attention of the far-famed astronomers of Babylon as well as of the inhabitants of Jerusalem. "They sent unto Hezekiah to inquire of the wonder that was done in the land." 2 Chron. xxxii. 31. Let us then calculate the degree of refraction necessary to produce the appearances described, and we will find, that unless we ascribe them to the retrogression of the earth, they can be accounted for by nothing short of a total change in the laws of light. Let us take the text of Scripture in its most simple and natural meaning, and let our anxiety be to draw from it the lessons designed. In these miracles, we have a demonstration of the power of Israel's God; we are taught that by him the universe is governed, and are reminded that to his good pleasure alone we are indebted for all the comforts that cheer our lot. By them, moreover, the Christian is taught the extent of Jehovah's condescension towards his people, and is graciously assured that sooner than allow their faith in his promises to fail, the Lord will change the laws of nature, and make the sun to withdraw his shining. and the earth to cease in its course.

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In the year 1801 a mission was commenced among the Cherokees, who had previously requested that teachers might be sent amongst them. They were visited by the Brethren Steiner and Von Schweinitz, who conversed with the chiefs on the subject, and received from them assurances of friendship and protection. The Brethren expressed great joy on the occasion; hoping that now the Lord's time was come, when the glorious light of the Gospel should shine upon this nation, to whose service, above sixty years before, John Hagen in Georgia, resolved to devote himself. On the 12th of April, the Brethren Steiner and Byham were solemnly set apart for the missionary work among the Cherokees. They were much encouraged by the officers of the government residing in that district. One object of the Missionaries, and the earnest desire of the chiefs, was the instruction of their children. The settlement (called Spring Place) was fixed near the habitation of Mr Vann, who treated the Missionaries with the greatest hospitality, and sent his negroes to assist them in building a cottage. Here they began boldly to pro

claim the word of the Cross, to whites, negroes, and Indians; confessing themselves as weak and helpless as children, being truly in the situation of those, who, without seeing, trust and believe that with God all things are possible.

The Missionaries, being unable to commence a school for the Cherokee children so soon as the chiefs anticipated, were unexpectedly surprised by a message from the Council, informing them that they must quit their But by the intervention of Colonel present abode. Meigs, agent of the United States for the Cherokees, and the consequent resolution of another Council, they were allowed to remain; and soon after, having finished the necessary buildings, they commenced school with four Indian boys, whom they lodged, boarded, and instructed. The number of their scholars gradually increased and Mr Vann kindly undertook the charge of those for whom the Missionaries were unable to provide.

The difficulties in learning the Cherokee language were almost insurmountable, though the Brethren were assisted occasionally by the chiefs, several of whom understood English. But while struggling to extend the sphere of their usefulness among the adults, they endeavoured to sow the precious seed of the Word of God in the hearts of the children, who committed to memory many hymns and texts of Scripture with great pleasure. Of these boys, the Missionary Gambold writes in 1806, "We already discover some sprouts which may grow up into trees of the Lord's own planting." Nor was this a vain hope. Several of these scholars became truly concerned for their salvation; and after leaving school, frequently adverted (in letters to their former teachers) to the instructions they had received at Spring Place, and expressed an earnest desire to become better acquainted with the saving truths of the Gospel. One of them named Dazizi, settled in their immediate neighbourhood, and was very useful as an interpreter.

Some years afterwards, five of Brother Gambold's pupils were placed in an institution for Indians, established at Cornwall in Connecticut. In reference to this event, he thus expresses himself:-" Thirteen years have we laboured, prayed, and wept, having no other prospect before us, than that our scholars would relapse into heathenism; but now there are already five of them in an institution, where they may not only be instructed in Christian principles and practice, but formed, through the grace of our Saviour, into evangelists among their own nation."

were not wholly unacquainted with the subject." The unsettled state of the country, however, during the ensuing war with the Creeks, rendered it necessary to abandon this station.

His

Among the visitors of the mission at Spring Place, was Captain Norton, by birth a Cherokee, but adopted by the Mohawks; he had translated the Gospel of St. John into the Mohawk language, which was printed by the British and Foreign Bible Society, while he was in England as a deputy from his nation. object on his present journey was to "cover the grave of his father with wampum," and likewise to declare to his own countrymen the love of God in Christ Jesus. But to the great regret of the Missionaries, he was unable to accomplish the latter part of his design. They were not left, however, entirely without evidence of the effects of their labour; the baptism of the first fruits of the Cherokce nation, Margaret Ann Crutchfield, (who became a valuable assistant in the mission) on the 17th of August 1811, encouraged them anew, patiently to wait for the day of visitation. In temporal matters they had been helped beyond their expectation; they introduced several useful trades, and cultivated the land with great success; enjoying, likewise, the favour and confidence of the chiefs.

In 1814, they baptized Charles Renatus Hicks, one of their pupils, who was afterwards chosen king of one of the tribes of the Cherokees. He proved a faithful and devoted follower of the Lord Jesus, and an active and zealous promoter of Christianity and the arts of civilized life among his countrymen.

A brighter day now began to dawn upon the Cherokees, and Brother Gambold and his wife, who had laboured for many years with unparalleled perseverance, but with little success, had at last the joy of perceiving the salutary effect of the word of the Cross. Many who had formerly exhibited particular enmity, now Their came asking what they must do to be saved. little chapel was filled to overflowing; some of the Indians travelled twenty and even thirty miles to attend the services. Nine were added to the Church by baptism in the year 1819, who gave evidence of the reality of the change that had been effected in their hearts, by a walk and conversation becoming the Gospel; others followed their example, and in a short time it was found necessary to establish a new Missionary station at a place called Oochgelogy, (about thirty miles from Spring Place) the neighbourhood of which was more particularly the seat of this memorable awakening. It was also the central point of the national

Brother Steiner was present at the first grand council held there, and was requested by the chiefs to dedicate the new council house by solemn prayer to God, and the delivery of a sermon.

The labour of the Missionaries among the poor negroes in their neighbourhood, was also not without effect; the diligence with which old and young attended the Sabbath school opened for their instruction, was highly gratifying.

The Brethren, at this period, attempted the estab-government. lishment of a mission among the Creek Indians, whose numbers are estimated at about seventy to eighty thousand, chiefly living within the territory of the United States. For this purpose Brother Steiner visited their country in the autumn of 1803, and received from Colonel Hawkins, the agent for the Indians, much valuable information respecting them, and encouraging assurances of protection in the good work he had in view. Two Missionaries proceeded into their country in the year 1807, and were provided with a house by Colonel Hawkins, at his settlement on the river Flint. They suffered much from sickness on their arrival; but after their recovery, they omitted no opportunity of testifying to their numerous Indian visitors the love of God to sinners of every race; though they lamented that these Indians seemed to have no ears to hear the Gospel, nor hearts open to receive it. They were encouraged however, by the head chief of the Creeks (Alic Colonel) and his daughter, who came to the Flint river in 1811, and listened attentively to the preaching of the Gospel. The chief told the Missionaries "that many of the old Indians often spoke of the Saviour. They could not indeed read the old book, (meaning the Bible) but they

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The peculiar circumstances of the Cherokee nation rendered it impossible to collect them together in a All those who had become imMissionary settlement. pressed with a concern for their salvation, lived scattered on their valuable plantations, and were employed in their cultivation; this increased the labour of the Missionaries, but the evils which are inseparable from Indians living together in towns were thereby avoided. The Cherokees, indeed, had made greater advances in civilization than any other Indian nation; the English language was adopted as the official one, in which their records were kept, and many individuals of the greatest influence had altogether discarded the Indian language and customs, their way of life differing but little from that of substantial farmers. The younger chiefs espe cially were anxious for instruction, and greatly favoured

the Missionary and school establishments. The Government of the United States, at this period, had also devoted an annual sum for the purpose of advancing Indian civilization, chiefly in aid of such societies and individuals as had already undertaken the benevolent work. The Brethren received from this fund two hundred and fifty dollars on account of their labours among the Cherokees, with a promise of defraying twothirds of all building expenses which might become necessary. This unlooked-for assistance was peculiarly acceptable under the existing circumstances of the mission.

Both at Spring Place and Oochgelogy the work of the Lord continued to prosper, and additional labourers were sent forth into this encouraging field. The first baptized converts also were extremely active in imparting to their countrymen a knowledge of the way of salvation, both by indefatigable translation of the words of the Missionaries, and by their own experimental comments. But now they began to suffer from the ralice of the enemy; in 1821, a party arose among the Cherokees, who opposed the spread both of Christianity and civilization, and repeatedly attempted to murder the baptized chief, Charles Renatus Hicks, through whose example and influence the nation had derived the most important benefits. The efforts of this party were however, in vain; the preaching of the Gospel was more numerously attended, and listened to with greater emotion, than before. The blessings of civilization also seemed to be secured to the Cherokees, when, in 1825, they resolved to establish an academy and a printing press at Newtown, the principal town in their country."

But events of a political nature soon afterwards arose, which placed both the nation and the mission in very critical circumstances. The Government of the United States having obtained from the State of Georgia the cession of a large portion of its chartered territory, agreed in return to extinguish the claims of the Indians residing within their boundaries, by purchasing their lands, and removing them to the west of the Mississippi. The Federal Government had expended several millions of dollars in endeavouring to fulfil this contract. But the Cherokees, having become in a great measure an agricultural people, were no longer indifferent to the place of their location, and determined to sell no more of the soil, which they considered their paternal inheritance. They also wished to have a written constitution similar to other States, and thus establish an independent community and government within the State of Georgia. This measure brought on a crisis, and the Indians were informed that they must choose between submission to the laws of Georgia, and emigration—to this latter alternative, those who had embraced Christianity were strongly opposed, regarding it as a step towards a relapse into barbarism;-to the former they were equally averse. They addressed a remonstrance to the Supreme Court of Justice in 1830, which, however, was unfavourably received, and they remained in a state of anxious suspense respecting their future destiny.

In the meantime the Missionaries were required by the Government of Georgia to take an oath prejudicial to the interests of the Indians, or else to leave the country. The Brethren Clauder and Nathanael Byham chose the latter alternative, and found a temporary home at the house of Captain M'Nair, about eighteen miles from Spring Place, within the State of Tennessee. They were afterwards permitted to return. But in March, 1831, Brother Clauder was arrested by the Georgian militia at Oochgelogy, and obliged to retire from the Indian territory. Brother Byham at Spring Place was exempted from the same necessity, owing to his

A newspaper was here established, printed both in English and the Cherokee languages.

office of postmaster. Under these trying circumstances the believing Cherokees could look forward, with resignation to the Lord's will, to the ultimate issue of the troubles in which they, in common with their countrymen, were involved. When left without a teacher at Oochgelogy the converts maintained their spiritual fellowship with each other, and were in the habit of assembling every Lord's day in the Missionhouse for prayer, praise, and the perusal of the Scriptures, desiring to grow in grace, and in the love and knowledge of their Lord and Saviour.

In the beginning of 1832, Clauder was appointed to the office of postmaster at Spring Place, instead of his fellow-labourer Byham, who was compelled to retire, after taking an affecting leave of the Indian flock. Soon after this, the Government of Georgia disposed of the Indian lands by lottery; and the new proprietors endeavoured to eject the former possessors. The mission premises at both stations were forcibly occupied by strangers, and the Missionaries again took refuge with Captain M'Nair, in the State of Tennessee. Many members of the Indian congregation followed them; and they were soon enabled to see and to acknowledge, that whatever God permits must issue in his glory. Brother Clauder regularly visited those who still remained at Oochgelogy, and other places; and under all disadvantages, he had the happiness to perceive that the Cherokee flock continued to walk worthy of the Gospel, although temptations on the part of white intruders, and of their own countrymen, were not wanting.

The latest accounts from this mission, state that several hundreds of the Cherokees had already emigrated to the river Arkansas, and that many more intended to follow them. Brother Clauder meanwhile had opened a school at his temporary abode on the frontiers of the State of Georgia, for the benefit of those who remain. His Indian congregation consists of about a hundred persons, who assemble with great devotion for divine service; and in August 1837, the Lord's Supper was administered to forty-five communicants, to the strengthening of their faith, under the manifold trials to which they are exposed, and in anticipation of that rest which remaineth for the people of God.

CHRISTIAN TREASURY.

Seasonable Hints. It is the folly of affection not to reprehend my erring friend, for fear of his anger: it is the abstract of folly to be angry with my friend for my error's reprehension. I were not a friend, if I should see my friend out of the way and not advise him : I were unworthy to have a friend, if he should advise me (being out of the way) and I be angry with him. Rather let me have my friend's anger than deserve it; rather let the righteous smite me friendly by reproof, than the precious oil of flattery, or connivance, break my head. It is folly to fly ill-will by giving a just cause of hatred. I think him a truer friend that deserves my love, than he that desires it.-WARWICK. (Spare Minutes.)

The Devices of the Tempter.-Satan would seem too mannerly and reasonable, making as if he would be content with one-half of the heart, whereas God challenges to all or none; as, indeed, he has most reason to claim all that made all. But this is nothing but a crafty fetch of Satan, for he well knows that if he get any part God will have none; so the whole falleth to his share alone. My heart at the best is but a strait and unworthy lodging for God; if it were bigger and better, I would reserve it all for him. Satan may look in at the doors by a temptation, but he shall not have so much as one chamber-room set apart for him to sojourn in.-HALL. (Meditations and Vows.)

SACRED POETRY.

ON MAN'S TWO ENEMIES.

Two potent enemies attend on man,

One's fat and plump, the other lean and wan;
The one fawns and smiles, the other weeps as fast;
The first Presumption is, Despair the last.
That feeds upon the bounty of full treasure,
Brings jolly news of peace, and lasting pleasure;
This feeds on want, unapt to entertain,
God's blessings find them ever on the wane.
Their maxims disagree, but their conclusion
Is the self-same, both jump in man's confusion.
Lord, keep me from the first, or else I shall
Soar up and melt my waxen wings and fall;
Lord, keep the second from me, lest I then
Sink down so low, I never rise again;
Teach me to know myself, and what I am,
And my presumption will be turned to shame :
Give me true faith to know thy dying Son,
What ground has then despair to work upon?
To avoid my shipwreck upon either shelf,
O teach me, Lord, to know my God-myself.
FRANCIS QUarles.

PRAYER,

ENTHRONED amidst the world of light,
Jehovah rules the realms of bliss;
Yet bends to scenes of earthly night,
To such a house of pain as this!
The glories of the heavenly plains

Hide not one mourner from his eye,
Nor can the seraphs' loudest strains

Drown, by their sound, the faintest sigh.
Oh Prayer! thou mine of things unknown,
Who can be poor possessing thee?
Thou wert a fount of joy alone,

Better than worlds of gold could be.
Were I bereft of all beside,

That bears the form or name of bliss,
I yet were rich, what will betide,
If God, in mercy, leave me this.

MISCELLANEOUS.

EDMESTON.

"My aim in every sermon, is a stout and lusty call to sinners, to quicken the saints, and to be made a universal blessing to all." It was a favourite saying with him, "The nearer we live to God, the better we are enabled to serve him. O how I hate my own noise, when I have nothing to make a noise about! Heavenly wisdom, creates heavenly utterance."-In a letter to Mr Jones he observes, "There is something in preaching the Gospel, with the Holy Ghost sent down from heaven, I long to get at. At times, I think I feel somewhat like it, and then I bawl almost as bad as the Welshman. If we deal with divine realities, we ought to feel them such, and the people will in general feel with us, and acknowledge the power that does wonders on the earth; while dry, formal, discussional preaching, leaves the hearers just where it found them. Still they who are thus favoured, had need to be favoured with a deal of humility. We are too apt to

be proud of that which is not our own. O humility, humility, humility!" It is no wonder, with such impressions as to the nature of his work, and the state of his mind, that Mr Rowland Hill's preaching was so honoured and blessed of God. "Lord, help!" was his constant and earnest prayer, and it was heard.

A Christian should get good from every thing.-One
day as Felix Neff was walking in a street in the city
of Lausanne, he saw at a distance a man whom he took
for one of his friends. He ran up behind him, tapped
him on the shoulder before looking in his face, and
asked him," What is the state of your soul my friend?"
The stranger turned, Neff perceived his error, apolo-
gised, and went his way.
About three or four years
afterwards, a person came to Neff, and accosted him
saying, he was indebted to him for his inestimable
kindness. Neff did not recognise the man, and begged
he would explain. The stranger replied, "Have you
forgotten an unknown person, whose shoulder you
touched in a street in Lausanne, asking him,' How do
you find your soul?' It was I; your question led me
to serious reflection, and now I find it is well with my
soul." This proves what apparently small means may
be blessed of God for the conversion of sinners, and
how many opportunities for doing good we are all con-
tinually letting slip, and which thus pass irrecoverably
beyond our reach. One of the questions which every
Christian should propose to himself on setting out
upon a journey is, "What opportunities shall I have
to do good?" And one of the points on which he
should examine himself on his return is, "What op-
portunities have I lost?"-James' "Christian Pro-
fessor."

CONTENTS.-The Superiority of the Christian to the Jewish
Dispensation. Part I. By Rev. A. Turner.-Piety in Humble
Life Exemplified in the Memoir of Mary and Ann Erskine. By
Rev. R. Smith,-Concluded.—Gold. By Rev. D. Mitchell.-Dis-
course. By Rev. J. Balfour.-Christian Philosophy, No. XIV.
By Rev. J. Brodic.-History of the Moravian Mission among the
Cherokees.-Christian Treasury. Extracts from Warwick and Hall.
-Sacred Poetry. On Man's Two Enemies. By Francis Quarles.
Prayer. By Edmeston. Miscellaneous.

Now ready, VOLUME II., being that for 1837, containing 832 pages, handsomely bound in cloth, price 8s. Also may still be had, Vol. I., (for 1836,) 704 pages, uniform with the above, price 7s. Separate Numbers from the commencement may at all times be supplied to complete sets.

Rev. Rowland Hill.-No man ever had stronger views than Mr Rowland Hill of the true nature of the ministerial work, and of the necessity of a humble dependence on the Lord's assistance for a blessing in it. One of his remarks was, "If favoured at any time with what is called a good opportunity, I am too apt to find myself saying, 'Well done I,' when I should lie in the dust, and give God all the glory." Another was, "Lord make me distrustful of myself, that I may confide in thee alone-self-dependence is the Pharisee's high road to destruction." He was accustomed strongly to urge, on all who entered the sacred office, the necessity of maintaining Christian and heavenly tempers among their people. "Some folks," he would say, "appear as if they had been bathed in crab verjuice in their infancy, which penetrated through their skins, and has made them sour-blooded ever since; but this will not do for a messenger of the Gospel; as he bears a message, so he must manifest a spirit, of love." He used to like Dr Ryland's advice to his young academicians, "Mind, no sermon is of any value, or likely to be useful, which has not the three R's in it,-Ruin by the fall-Redemption by Christ-Regeneration by the Holy Spirit." Of himself he remarked, price 2s. 6d.

Published by JOHN JOHNSTONE, 2, Hunter Square, Edinburgh; J. R. MACNAIR, & Co., 19, Glassford Street, Glasgow; JAMES NISBET & Co., HAMILTON, ADAMS, & Co., and R. GROOMBRIDGE, London; W. CURRY, Junr. & Co., Dublin; and W. M'COMB, Belfast, and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; in the principal Towns in England and Ireland. Subscribers in Town will have their copies delivered at their own residences regularly, by leaving their addresses with the Publisher. Subscription (payable in advance) per quarter, of twelve weeks, 1. 6d., a the other periods in proportion.

Neat Portfolios for preserving the Weekly Nos, for an entire year,

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ON COMMUNION WITH ANGELS.
BY THE REV. THOMAS DOIG, A. M.,
Minister of Torryburn.

PRICE 1d.

the sons of men are described as singing a new song unto Him who redeemed them by his blood, it is added, in immediate connection with this, “I beheld, and I heard the voice of many angels round about the throne; and the number of them was AMONGST the Jews, in the apostolic age, it was ten thousand times ten thousand, and thousands of a favourite ground of boasting, that the law of thousands; saying, with a loud voice, Worthy is Moses had been invested with unrivalled dignity, the Lamb that was slain, to receive power, and by the presence of angels at its publication. Nor riches, and wisdom, and strength, and honour, was the belief that angels were then present, a and glory, and blessing." In illustration of the mistaken sentiment; for it is declared expressly honoured and endearing nature of the believer's in Scripture, that the Israelites "received the law fellowship with them, it may be mentioned, that by the disposition of angels; "-while, with refer- they were the joyful heralds of the Saviour's natience to the same interesting fact, it is said, "the vity; while it is declared distinctly, that they are chariots of God are twenty thousand, even thou-"all ministering spirits, sent forth to minister for sands of angels; the Lord is among them, as in them who shall be heirs of salvation." Sinai, in the holy place." is joy in the presence of the angels of God," is the language of the Redeemer, "over one sinner that repenteth." And as, in one of his parables, they are represented as conveying the soul of the believer to the mansions of peace; so, with reference to the solemn transactions of the judgmentday, they are spoken of as "gathering the elect of God from the four corners of the earth," to introduce them to their abode of glory.

"There

There was much, however, in the nearness of the angelic hosts on that memorable occasion, fitted to inspire a sentiment of terror. They were present, apparently, only as messengers of wrath. They approached the Israelitish camp; but it was amidst "blackness, and darkness, and tempest." They spake in the hearing of the people; but it was with "the sound of a trumpet, and the voice of words," that filled every heart with consterna- Such is the light which the Gospel throws upon tion. They attended, at Sinai, as the army of the the subject of our angelic relationship, and, in living God; but it was to guard its sacred pre- consequence, the fears are removed which the cincts, to punish with destruction the man who spectacle of Sinai had created, and the hopes remight dare to ascend the mountain. And the trem-vived, of which the terrors of the law had bereft bling, accordingly, which took hold on every soul in Israel, seemed to intimate, in a manner the most impressive, that immediate intercourse with these glorious spirits was more than the sons of Adam could endure.

It has been reserved for the Gospel so to make known the bond of our relationship with the "innumerable company of angels," that we are enabled to dwell on it with delight, as well as wonder. The aspect, under which it exhibits our con- | nection with them, is that of endeared friends and honoured associates, privileged brethren of the same family, the favoured children of one common Father. By means of our adoption in Christ Jesus, who, as the Head of his believing people, is seated on the throne of the heavens, we are brought into fellowship with them as citizens of heaven. And, accordingly, when the ransomed of VOL. III.

us. Nor is it in prospect merely that we are thus associated with these blessed spirits. From the intimations made to us in Scripture we have reason to infer that even now, during our abode on earth, we are connected with them in a manner the most endearing, and that if we belong to the family of God, their ministrations in our behalf are, at this very moment, characterized by a personal regard. No such relationship, indeed, is palpably made known to us. We perceive it not, as Jacob did, when, amidst the visions of the night, he saw the angels of God ascending and descending between heaven and earth; or when again, on his return from the land of the east, they appeared to him as the host of the Lord, to guard him from impending danger. But as we read of a friendly encampment which they formed around the Prophet Elisha in Dothan, and which was unknown

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