at large; I say to the universe at large, for it is but fection, as exercised even towards the deadliest enemies of God; it rose upon them full orbed at once, like a sun without a dawn, and yet so blended with justice as to preserve the harmony of his attributes, and the integrity of his moral character. How far even they could understand the mystery of redemption we cannot tell, but knowing, as we do, that they were permitted as they desired to look into it, we cannot fail to believe that they understood it at least as well as any of the children of men, nay, that they perceived in it a heighth and a depth of wisdom which our limited powers cannot comprehend. They knew what purpose the death of Christ was to serve in relation to men, even that it was "to be a propitiation through faith in his blood," and they knew also what purpose his death was designed to serve in relation to God, even to declare or manifest his righteousness, "that he might be just, and yet the justifier of him which believeth in Jesus." Rom. iii. 26. They could look, therefore, with ho and devout wonder upon the earth as the theatre of a great moral experiment on which all the wisdom of God had been expended. If the glory of God was the object of their deepest anxiety, as it unquestionably was, Oh! what an accession would be made to their happiness when they saw that this experiment was successful, and might they not, from delight in God, as well as from sympathy toward men, rejoice in "heaven over one sinner that repenteth." It was, therefore, the moral glory of the Godhead, here so illustriously displayed, and not the glory of his material workmanship, which attracted the attention of the These passages are abundantly conclusive as to seraphs when they worshipped in the sanctuary the fact of our situation being known and regarded above; and it was because our earth, whose with interest, by intelligent creatures living beyond beauty has been desolated by the blight of sin, the limits of this visible world, and even represent and over whose sky the darkness of a coming them as being, in some measure, connected with tempest had been seen to lower,—it was because the administration of God's government, and the this earth had been again lighted up and suffused progress and consummation of Christ's kingdom with a new and more exquisite glory than before, on the earth. We have seen that the whole that it carried the eye of seraphs away, even passage distinctly refers to Christ as Mediator, amidst the contemplation of heaven, and over the and to the earth as the scene of his salvation. In thousand worlds that intervened, and caused them this world, therefore, angels were permitted to to exclaim in the words of my text, "Holy, holy, contemplate what elsewhere, so far as we know, holy is the Lord of hosts; the whole earth is they had never witnessed, even sin made the sub-full of his glory." You see a natural glory in ject of treatment in a way of mercy, yet on a principle which preserved the honour of the law inviolate, and magnified every perfection and attribute of God. They had seen sin in other regions, and they had marked with awe its tremendous punishment, but never till the hour when Christ's mediatorship was announced had they known how truth could meet with mercy, or righteousness with peace, in the treatment of the sinner, or how God could be just, and yet the justifier of the ungodly. They knew, perhaps, nothing at all of that attribute of God on which our eternity is suspended, the attribute of mercy; for it is widely distinct in its own nature, as well as in its object, from that benevolence which they saw and adored in every portion of his obedient empire. But in the cross of Christ they saw this attribute in per many parts of creation,-in the splendour of a nocturnal sky, in the blush of morn, in the calm of twilight, in the restless heaving of the ocean, in the rude rocks of nature's wilderness, in the rapid play of the electric fluid, in the lowering aspect of a thunder-cloud, in the rolling grandeur of its discharge. In all these you see a natural glory, just as the angels see in every star and in every system that wheels in the immensity of space; but the humblest believer sees a moral grandeur on Calvary and in the Cross, to which his eye will delight to wander, even amidst all the magnificence which nature can present; and whether he stands by the banks of a majestic stream, or wanders through the solitude of a mighty forest, or looks over half the world from some elevated pinnacle, one thought of Christ will carry it over all. And just so seraphs could look | felt by seraphs, who need none of its deliverance, beyond all the natural glories of the sky to the and who can share in its blessings only by symmoral glory of the cross, and could single out this pathy with ourselves! lower planet as the subject of their song, for here "God was manifested in the flesh," and the "whole earth is full of his glory." But this illustration must now be drawn to a close, and I now only remark farther, in the way of practical application, the lessons which this passage addresses, 1. To those who object to the scheme of grace as too magnificent, both in its agencies and in its pretensions, for so insignificant a world. If we have succeeded in our argument, this objection will not obtain from you a hearing; for, beyond all controversy, the exhibition of God's glory before an adoring universe, was an object worthy of divine interposition, and most useful to the universe at large, as serving to impress all orders of beings with a deeper reverence and love of the divine character and perfections. 2. This passage also addresses a lesson to all, pointing out to them with what intensity of interest they ought to regard a scheme in which they are personally interested; since the highest beings in the universe, although not dependent on it either for safety or happiness, anxiously desire to look into it, and regard it as the great glory of this lower world. Oh! it is striking, and most painful, to observe the contrast betwixt the ardent anxiety of angels on this subject, and the utter unconcern of those whose safety is really involved in it: that while angels are standing on their eminences surveying the wonders of that dispensation under which we sit, marking its progress, and rejoicing over every sinner that repenteth,-men live on, unmindful of a God who once trod the surface of the earthof miracles, which once arrested the course of nature of the strong current of prophecy, which hath run through all ages, and is even now evolving new wonders of divine truth, and proving the infallible certainty of the Scriptures; forgetful, too, of death, which ere long will lay its icy arrest upon them all, and stiffen every limb that is now active, and stop every pulse which is now beating; forgetful of their friends, who, within the years of their remembrance, have passed from under this economy of grace, either to heaven or to hell; and forgetful of their own immortal spirits, which, under an economy of grace, are fast ripening for a day of judgment. Oh! why is it that when all the persons in the Godhead are engaged in the scheme of redemption-why is it when all the tribes of angels and of seraphs are looking on its progress with eager expectation--why is it that when Providence is daily urging new calls and motives to repentance, and when the Spirit is daily plying us with His warnings, and when conscience often whispers that something yet is needful to be done ere we are prepared to die: Oh! why is it that, in these circumstances, and when nothing less than our heaven or our hell for ever, is in question, we neglect the great salvation, and have less interest in the Gospel than what is PARENTAL FEELING AS EXHIBITED AT THE "Let the day perish, wherein I was born, and the night in which it was said, there is a man-child conceived."-Job iii. 3. "Cursed be the man who brought tidings to my father, saying, a man-child is born unto thee, making him very glad."-Jer. xx. 13. Ir is difficult to convey to the mind of a European an idea of the lively sensations of joy or grief which are experienced by people of the East on the birth of their With us the style of manners, or rather the salutary children, according as these prove to be male or female. influence of the Christian faith, has placed both sexes on an equal footing in society; and, accordingly, except in some few instances, where the inheritance of property, or other circumstances, makes the birth of a son an object of desire and a matter of importance, parents receive with equal thankfulness, and are ready to provide for the wants, and bestow undistinguishing marks of affection on their progeny of either description. But it is far different in the East, where, from the influence, in some places, of a cruel and debasing superstition, in others, of licentious customs, the one class is the lord and tyrant of the other; the one has honour and dignity written on their forehead, while that of the other is branded with the indelible stigma of degradation; the one composes all the society that is known, while the other is either strangled as soon as born, or is shut up an exile for life, the slave of her master's will and his pleasures. This difference in the respective destinies of the sexes has interwoven itself with the opinions and feelings of the natives, and whether it be from prejudice, associating whatever is honourable with the name of man, or from the secret impulses of nature, shrinking from the prospect of adding one more to a race of whom servitude is the hereditary portion, the birth of a son is universally hailed with unbounded demonstrations of delight, whereas, that of a daughter, like an unsupportable calamity, seals up the lips in the silence of grief. Among the Mussulmans of India," says Mrs Meer, "the birth of a boy is greeted by the warmest ebullitions of unaffected joy in the houses both of the parents and their relations. It is immediately announced by a discharge of artillery, where cannons are kept, or by musketry in the lower grades of the native population, even to the meanest peasant, with whom a single matchof his superiors."* Among the Arabs a similar cuslock proclaims the honour as effectually as the volley tom obtains, for in whatever house a son is born, one of the domestics, after announcing it hastily to the family, runs to the door, which she beats with all her might to attract notice, exclaiming, all the while, a male-child! a male-child! a male-child is born!† The Eastern neighbours, observe the greatest ceremony in Persians, too, who participate in the notions of their announcing such an event to the father." Some con fidential servant," says Morier, "is usually the first to get the information, when he runs in great haste to his master, and says, Mujdeh, or good news, by which he secures to himself a gift, which generally follows the intelligence. Among the common people the man who brings the news frequently seizes the cap or shawl of the father as a security for the reward, to which he holds himself entitled."‡ Mrs Meer, Vol. ii. p. 23. + Shaw. The very reverse of all this, however, takes place on the birth of a daughter. "There are no expressions of joy; the servants, and other members of the household, meet and pass each other with downcast looks, and in profound silence; and, instead of any showing eagerness to communicate the tidings to the father, every one strives to avoid his presence, and keep out of his way." In the land of Cutch and Cattawar, when a person asks a father whether his wife has had a son or a daughter, if the latter he answers "nothing;" and this expression, in the idiom of that country, is horribly significant. "In every part of the East," says Mr Ward, "a female is despised as soon as she is born; she comes into the world amidst the frowns of her parents and friends, disappointed that the child is not a boy. Every mother among the tribe of Rajpoots puts her female child to death the moment it is born. While I was in Bengal, I was informed of the case of a Rajpoot, who had spared one of his daughters, and she lived till she attained the age when Indian girls are marriageable. A girl in the house of a Rajpoot was, however, so extraordinary a circumstance, that no parent chose to permit his son to marry her. The father then became alarmed for the honour of his family, and he therefore took her aside one day, and with a hatchet cut her to pieces." In the Sandwich Islands, according to the testimony of Mr Ellis, it was customary to spare the life of a female child; but from the moment of its birth, it was doomed to feel its humiliating and degraded condition. It was not allowed to be fed with a particle of food from the father's dish, or that had been cooked at the father's fire. Whereas a boy, whose birth had given his family importance in the eyes of society, was from his earliest years admitted to partake of his father's food, and eat his meals with him, and was daily loaded with a thousand caresses. To such views and feelings, in regard to the condition of the sexes, which in all ages have obtained among Eastern people, the sacred writers evidently allude in the two passages we have placed at the head of this article; and from the examples we have adduced from the works of those conversant with Oriental life, the reader will perceive the propriety of particularizing "a man child," as well as be prepared to picture to himself that scene of bustle and elastic joy which, at the moment of writing these verses, was present to the minds of Job and the prophet. Both passages, particularly that of Job, are characterized by a strain of exalted poetry, and abound with such figures as an Oriental imagination delights to employ. On the absurdity and profaneness, however, which both of these discover in cursing" the day on which they were born,"'-a day which was in no respect the cause of their sufferings, it is not our purpose to dwell. The imprecations they utter, display the tempest of deeply afflicted and disordered minds; and prove into what depths of sin men of the greatest piety may fall through the force of temptation. But it may be important to remark, that in the language of both there seems to be an allusion to the ancient custom of marking every day of the year with white or black in their private registers, according as they had been fortunate or unfortunate, happy or adverse. On the return of those days which in the calendar were black, the persons whose experience was thus recorded denied themselves to every kind of mirth and pleasure, filled their house with notes of lamentations and lugubrious dirges, and in counting up their life, used not to mention them, but to omit these in their reckoning as days of bad omen. When we consider the sacred regularity with which Eastern people have in all ages observed the anniversary of their birth, and the splendid preparations with which persons in the rank of Job were wont to celebrate its periodical return, we shall be able to appreciate the impassioned energy of his language, and the wild disorder of his feelings, when he could wish that such a day should be cursed, and should perish. THE CONVERSION AND BAPTISM OF TWO NATIVES OF SOUTH INDIA. BY FINDLAY ANDERSON, ESQ. E. I. C. Madras Civil Service. IN November 1835, I visited Cochin-a town formerly belonging to the Dutch, and, which on account of the excellent harbour formed by the river on which it is built, was, while in their possession, a flourishing and valuable colony. It is still inhabited by a number of Dutch families, and the Protestant congregation amounts to about two hundred. There being no chaplain at the station, the Rev. Samuel Ridsdale, Missionary of the Church of England Missionary Society, kindly gives his gratuitous services to this congregation, and performs service every Sabbath in the Old Dutch Church, which is a large commodious building. Mr Ridsdale is the only Missionary at this station, and his labours are directed chiefly to the heathen and Roman Catholics. Adjoining his house are two spacious school-rooms, one for boys superintended by himself, and the other for girls, conducted by Mrs Ridsdale. Every morning and evening he gives, in the school-room, an exposition of a portion of Scripture, with prayers, and he makes it conditional upon all the boys who attend the school, of whatever caste they may be, to attend these services, and also the workmen who are employed about the house. Most of his district schools, four among the Roman Catholics, and two among the heathen, have been given up, in consequence of his insisting upon teaching Christian books in them, to which the people would not agree. Besides this, however, ex perience has shown that, where there is only a single Missionary stationed in a large town, so multifarious are the duties and labours which occupy him and call for his undivided labours there, he cannot, with good effect, superintend schools in the country. In their opposition to the introduction of the Holy Scriptures in schools, it appears that the Roman Catholics are more obstinate than the heathen. The following day I went after breakfast with Mr Ridsdale, with whom I was staying, to the school-room, where all the boys and girls, both day scholars and boarders, were assembled. Mr Ridsdale read a portion of Scripture in Malayalim, and then commented upon it, frequently stopping and putting questions to the scholars, to keep their attention excited, and then prayed. After this service I examined the school and found that the children were well grounded in English and in the cate chisms, and understood what they read. I afterwards had long conversations with John and Constantine, two converts from heathenism, baptized five months before. The former of these, aged twenty-five, was a Brahman, and the latter, aged nineteen, is a son of a late Rajah of the territory around the town of Cochin, though, owing to the peculiar customs of the country, he does not belong to the royal blood, nor has any title to the succession to the throne. As to the Greeks of old, so to the wise and noble among the Hindoos has the Gospel generally appeared "foolishness," and very few hitherto have been found to feel their need of it, or accept it. Proud of the dignity of their caste as having emanated from deity itself; looking down with scorn on all other men as an inferior generation to themselves; puffed up with the learning derived from their books of religion, science, and literature, which they deem immeasurably superior to any others ever written, and of the truth of the contents of which a doubt has never entered their minds, the Brahmans have generally rejected with disdain a Gospel which tells them that they are sinners and enemies of God, and that there is salvation only through a crucified Messiah. Under these circumstances, we have the more reason to admire the grace of God so wonderfully exhibited in enlightening the understanding, and turning the hearts of these two converts, who have forsaken their families and their property to follow Christ. The wife of John refused to acknowledge him any longer as her husband, and as he was a native of, and resident in, the foreign country of the Rajah of Cochin, it was adjudged by that prince that, by his conversion to Christianity, he was civilly dead, and had forfeited all right to his children and property. The following is the account given by Mr Ridsdale of their conversion and baptism "About a fortnight before they were baptized, the Rajah's son and Ananthan came to me in private, earnestly entreating me to baptize them with as little delay as possible; expressing their fears that, if it were postponed, some temptation or hindrance might occur to prevent it altogether. I cautioned them against entering into engagements so solemn, trusting in their own strength. They seemed fully to understand and deeply to feel what was said. Ananthan said he was brought to a decision under the last sermon he had heard, the subject of which was the woes denounced against Jerusalem because of her not knowing the time of her visitation. On Sunday the 5th of April, I bapCochin, June 14, 1835. "The son of the late Rajah tized them after the second lesson at Malayalim service. of Cochin had been for some months attending the The rain was falling in torrents; the lightning flashed Cochin Mission School, and in compliance with a rule in our faces; the thunder shook the building; it was of the school, binding on all who are admitted, he a solemn and impressive scene. A large congregation attended also the daily exposition and prayers. He had assembled, and many more were collecting at the soon began to manifest a deep interest in what he heard, doors and windows, but were dispersed by the rain. and from time to time, expressed to those around him When the converts were baptized, each of them took his full conviction of the divine origin of Christianity, off the brahminical cord, and threw it on the floor. and his settled determination, at no distant period, to The organ led off the chaunt, O be joyful,' &c., and embrace it. many hearts were, I trust, tuned to join in the sacred "The Konkanee Brahmin was admitted into the Cochin Mission School upwards of six years ago. After about eighteen months' tuition, he undertook, at my request, to establish a school at Chillai amongst his own caste, who, by his persuasion, granted for the purpose a substantial and spacious building, in which they had been accustomed to perform idolatrous rites. Ananthan, (for such was his heathen name) displayed in the management of the school considerable ability and diligence, and seemed anxions to promote among his pupils, and the people in general, the knowledge and belief of Christianity. Knowing that he was convinced of the truth and necessity of the Christian religion, I felt it my duty frequently to urge him no longer to halt between two opinions,' but openly to profess Christ, and to renounce all fellowship with heathenism. Sometimes he listened to my exhortations with respectful but pertinacions silence-sometimes he would express a hope that 'ere long God's time would arrive.' When, in answer to this, I pressed him with, Behold I stand at the door and knock,'-' Now is the accepted time,' &c., he would plead caste, custom, and family connections. And, indeed, having married the only daughter of the head man of his caste at Chillai, a man of considerable wealth and respectability, and having been appointed third trustee of the pagoda (or temple), both which circumstances gave him weight and influence amongst his people, he felt himself, I doubt not, embarrassed by peculiar difficulties, in addition to the natural reluctance of the human heart to embrace the humbling doctrines of the Gospel. Often have I seen him turn pale while urging upon his conscience our Lord's solemn declaration, Whosoever is ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father, with the holy angels.' And, he that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.' It was impossible to witness the conflict without deeply sympathizing with the sufferer. 6 "During my absence on the hills the school was broken up by the intrigues of enemies, and Ananthan's direct connection with the mission ceased, but he still continued to attend instruction. After a while he reopened the Chillai school, but it did not prosper, and was again relinquished. He next obtained a situation under the Cochin government, and soon after began regularly to attend the public services of our Church, and by his influence induced a number of youths and children of his own caste to attend the Cochin school, and, of course, the daily exposition and prayers. song. "The Rajah's son received the name of Constantine, and Ananthan that of John. After English service the converts joyfully accepted an invitation to dine with us, thus showing that they had escaped the trammels of caste. What a reproof ought this to be to many, their inferiors in birth and rank, who, for that heathenish bauble, have lately rent in pieces the Church in South India, and set at defiance all ecclesiastical authority. In a temporal point of view the sacrifice that these young men have made is very great. Both had considerable expectations as to property, which must, for the present, be abandoned, and John has left behind him his wife and two children, to whom he was, and is still most tenderly attached. He speaks in the highest terms of the disposition and behaviour of his wife, and says that they were accustomed to eat together-an arrangement very rare in this semi-barbarous land, where the worth of women is not, and cannot be appreciated. "On the evening of the day in which the baptism was performed, an uncle of Constantine, attended by some Brahmins, came to ascertain whether the report they had heard were true. This gave me an opportunity of urging upon them the necessity and duty of embracing the blessings offered in the Gospel. They were unable to gainsay what I said, but the sentiment of their answers was, Go thy way for this time,' On the third day after the baptism, John's father, accompanied by about fifteen Konkanee Brahmins, came on the same errand as that of Constantine's relations above mentioned. The object of both parties in making this formal inquiry was to obtain what they considered legiti mate grounds for celebrating the funeral obsequies of the delinquents. John's father threw himself at my feet weeping. I raised him, and bade him rejoice, reminding him of what I had told him before, that it is only when we are joined to Christ by faith in him that we begin really to live. He asked to see his son, and was directed to his room; in the meantime I pursued my conversation with the party. One of them declared he had never sinned. I quickly drew from him confessions which convicted him, and he retracted before all, his assumption of innocence. After the interview with his father, John came and made before them all, a noble confession. A few days after, a considerable party of John's friends and acquaintance came to see him, and it was delightful to see the affectionate earnestness with which he entreated them to embrace Christ as their Saviour. One of them wept abundantly, and several listened with the most serious attention. After thus preaching the Gospel to them, he distributed amongst them tracts and portions of Scripture, which they thankfully received, with a promise to read them, and then cordially shaking hands with him and me they took their leave. "I could say much more respecting these interesting young men, but I forbear. Suffice it, at present, to state that, from their humble, serious, and affectionate deportment, their ardent thirst for improvement, especially in biblical knowledge, and their zeal in recommending the Gospel to those about them, I have every reason to believe that they are taught of the Spirit. They are pursuing their studies in the seminary, with a view to public usefulness amongst their countrymen; and as they have left all, they are at présent entirely dependent on me for support." The conversations I had with these converts, five months after the above account of Mr Ridsdale's was written, led me to concur in the very favourable opinion entertained of them by him. Although he had suffered distress of mind for several years before his baptism, John showed, in his conversation with me, that he had obtained perfect peace in believing; nay, more, was rejoicing, and tears ran from his eyes while speaking. I trust that, by God's grace, they will become able and faithful ministers of the Gospel amongst their countrymen. Two communications which I received subsequently to my visit to Cochin from Mr Ridsdale regarding these converts, the first dated the 31st May 1836, and the second the 1st November 1836, are as follows: "I am happy to say, that John and Constantine continue to go on satisfactorily; I hope I shall be able conscientiously to recommend John as a candidate for holy orders when our good Bishop may favour us with a visitation. He is, in fact, already acting the part of a zealous, judicious, and affectionate Missionary, and has rendered considerable services to the mission in several places to which I sent him, especially at Triponitoor, the residence of the Cochin Rajah, where forty families of Syro-Romanists have renounced Popery, and joined our Church. Constantine being much younger, and his character not so much formed, I do not as yet push him forward; yet he is very useful in a more retired way, and both are making satisfactory progress in their studies."-" John and Constantine are, as far as I can judge, in a favourable and improving state of mind. They are making fair progress in their studies, and are, in various ways, very useful to the mission." CHRISTIAN TREASURY. The second coming of the Lord.-The apostle hath told us, by the Word of the Lord, "That the Lord himself shall descend from heaven:" and this is the doctrine that comforteth believers. Would it not rejoice your hearts, if you were sure to live to see the coming of the Lord, and to see his glorious appearing and retinue? If you were not to die, but to be caught up thus to meet the Lord, would you be averse to this? Would it not be the greatest joy that you could desire ? For my own part, I must confess to you that death, as death, appeareth to me as an enemy, and my nature doth abhor and fear it, but the thoughts of the coming of the Lord are most sweet and joyful to me; so that, if I were but sure that I should live to see it, and that the trumpet should sound, and the dead should rise, and the Lord appear, before the period of my age, it would be the joyfullest tidings to me in the world. Oh, that I might see His kingdom come! It is the character of his saints to love his appearing, and to look for that blessed hope: And the Spirit and the Bride say, Come, even so come, Lord Jesus.' • Come quickly' is the voice of faith, and hope, and love,but I find not that His servants are thus characterised their Lord that they desire, but it is death that they abbor; and therefore, though they can submit to death, it is the coming of Christ that they love and long for. If death be the last enemy to be destroyed at the resurrection, we may learn how earnestly believers should long and pray for the Second Coming of Christ, when this full and final conquest shall be made. There is something in death that is penal, even to believers, but in the coming of Christ, and their resurrection, there is nothing but glorifying grace. Oh, therefore let us pray more earnestly for the coming of our Lord, and that the Lord would direct our hearts into the love of God, and the patient waiting for Christ. Hasten, O Lord, this blessed day! Stay not till faith has left the earth, and infidelity and impiety and tyranny have conquered the rest of thine inheritance ! Stay not till selfish and uncharitable pride hath vanquished love and self-denial, and planted its colonies of heresy, confusion, and cruelty, in thy dominions, and earth and hell be turned into one! Stay not till the eyes of thy servants fail, and their hearts and hopes do faint and languish with looking and waiting for thy salvation! But if yet the day be not at hand, oh, keep up faith, and hope, and love, till the Sun of perfect love arise !—BAXTER. 66 Doctrines concerning our Saviour and the Holy Spirit. That "God so loved the world as of his tender mercy to give his only Son, Jesus Christ, for our redemption." That our blessed Lord willingly left the glory of the Father, and was made man. That 'he was despised and rejected of men, a man of sorrows, and acquainted with grief." That he was wounded for our transgressions; that he was bruised for our iniquities." That "the Lord laid on him the iniquity of us all." That at length "he bumbled himself, even to the death of the cross, for us miserable sinners; to the end, that all who with hearty repentance and true faith should come to him, might not perish, but have everlasting life." That he is now at the right hand of God, making intercession for his people. That “ being reconciled to God by the death of his Son, we may come boldly unto the throne of grace, to obtain mercy and find grace to help in time of need." That our heavenly Father "will surely give his Holy Spirit to them that ask him." That "the Spirit of God must dwell in us;" and that, "if any man have not the Spirit of Christ, he is none of his." That by this divine influence we are to be renewed in knowledge after the image of him who "created us," and "to be filled with the fruits of righteousness, to the praise of the glory of his grace;" that "being thus made meet for the inheritance of the saints in light," we shall sleep in the Lord; and that when the last trumpet shall sound, this corruption shall put on incorruption, and that being at length perfected after his likeness, we shall be admitted into his heavenly kingdom. These are the leading doctrines concerning our Saviour and the Holy Spirit, which are taught in the Holy Scriptures.—WILBERFORCE. (Practical View of Christianity.) " On the Nature and Society of Angels.-From the want of Christian society, I have of late been endeavouring to think much on the nature and society of angels. What pure and holy spirits are they! they feel no indisposition for the service of God, but are ready to fulfil all his sovereign pleasure. They continue to retain and exercise all the moral powers with which they were created, in all their original strength, and love God for what he is in himself with all their heart, and soul, and strength, and mind. They have no need of salvation, for they have never sinned: but who among us all rejoices so much that they cannot live without him in this world, and that the idea of being shut out for ever from his blessed presence would be by their desire to die; it is therefore the presence of | intolerable.-MRS SIMPSON, (Diary.). |