of his grace in Christ, in teaching and comforting his saints; and has graciously promised thus to glorify himself in the following promise to his necessitous people, even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt-offerings and their sacrifices shall be accepted upon mine altar. Feb. 14, 1826. (For the Spiritual Magazine.) EZRA. character of God, We read therein, THE bible, that revelation of the mind and expressly declares his perfect purity and holiness. that while he giveth no account of his matters, he is yet holy in all his ways, and righteous in all his works; and while we learn of the infinite rectitude of his character and conduct, we also learn, that whatever falls short in the least degree of perfect rectitude in any of his creatures, cannot be acceptable to him, but that sin is his utter abhorrence: this is also manifested in the amazing price paid for the redemption of sinners. Nothing but perfection can please the infinitely perfect Jehovah. The angels who retain their places around his throne, have never sinned, and are therefore perfectly holy; and have, according to the faculties they possess, the same utter abhorrence of all unrighteousness. The spirits of the just in heaven are said to have been made perfect; they have also the same detestation of all sin. Even in this imperfect state, that part of the christian which is of the operation of the Holy Spirit, is likewise of the same character; leading him not only to deny all unrighteousness, but to abominate it in himself. It is a sense of his sinfulness, rather than of his misery, which humbles him in the dust, and often harrows up his very soul. He remembers his days of darkness, and alienation from God, with the sincerest compunction of heart; for he considers how God was therein dishonoured. While a look at God's unspeakable love to his soul, so strongly written in characters of blood on Calvary's Mount, draws forth expressions of ardent love, gratitude, and devotedness; those expressions will be mixed with heartfelt sighs of repentance, as he remembers, that it was "his hellish sins which drove the cruel nails, and thrust the murderous spear:" and every such look, will strengthen in his soul that godlike principle of grace, which constrains him to hate sin with a perfect hatred. It is the thought of sinless perfection, that renders the prospect of heaven so delightful. The humble christian while being carried by angels to Abraham's bosom, although beyond the reach of fear, might still with shame hang his head on entering the divine presence, were he not assured that God had cast all his sins behind his back, and that they were removed for ever out of his sight. And though he will then begin an eternal song of adoration, to that wisdom which could bring even a sinner to heaven; yet must his sins be not merely crossed out, but completely blotted out, even as with a cloud and with a thick cloud, not to disturb his happiness in the presence of the holy God, and among those blessed spirits who have never sinned. Whatever views of sin schemes of doctrine may lead men to take, most assuredly it will ever meet with a frown from all the pure inhabitants of heaven. If sin be thus hateful in itself, and so dreadful in its consequences, as to raise the wrath of the God of love to separate souls from him, and so to expose them to everlasting misery, as that either Jesus Christ must come and endure the wrath of God for them, or they must eternally perish; is it possible that a sinner saved by Jesus Christ, can find in his heart to thank God that he had been a servant of sin ?*-that he was one of the rebels who defied his authority, and set at nought his righteous commands? Can he be so selfish as to bless God for this; because he fancies that his salvation introduces him to greater blessedness, than he would have known had he never sinned? Will he attempt to excuse it by saying, it was God's will he should be a sinner, that he might have an opportunity of shewing his mercy? Would a parent wish his child to become disobedient, that he might have the pleasure of forgiving him? Would not this be saying, "let us sin that grace may abound?" At any rate it would be saying, thanks, that we have sinned! because grace hath abounded;" which is near akin to it. 66 O God protect us from the willingness of sin, and help us to receive thy pure word, unmixed with the false constructions and carnal reasonings of men, however wise and good; since they may, nevertheless, be sometimes deluded by the father of lies, who uses all means to palliate with men that which is so hateful to God. Feb. 8, 1826. NEQUIS. (For the Spiritual Magazine.) A- G-, of Essex, had lain under the afflicting hand of her heavenly Father for nearly seven years; in which severe trial she was wonderfully supported, both in body and mind, and rejoiced to bear testimony to the faithfulness of her covenant God. Though often tried in her mind, and under painful apprehensions respecting the reality of the work of grace in her soul, because she could not pointedly advert to the day or the hour when the Lord was pleased to call her out of nature's darkness into his marvellous light; yet, at brighter seasons, I have heard her with delight speak of the preciousness of the Whoever reads Rom. vi. 17, with fairness, must see, that the apostle thanks God, not that the church had been the servants of sin, but that having been such, they were now become obedient to that form of doctrine delivered unto them; being made free from sin, and become the servants of righteousness. This is further shewn in the 21st verse," what fruit had ye then in those things whereof ye are now (not glad and thankful for, but) ashamed?" promises, the sweetness of the love of Christ, and lament she felt so little love to him who is the altogether lovely and the chiefest among ten thousand. But in her experience there was a blessed fulfilment of that promise, that at evening time it shall be light; for towards the closing scene the blessed Comforter was pleased to lead her more fully and satisfactorily into the glorious truths of the gospel, and reveal to her, her personal interest in the Lord Jesus Christ; and when in the article of death, she was enabled to rejoice with joy unspeakable and full of glory. When I parted with her for the last time, which was early on Tuesday Morning, Aug. 2, (and being apprehensive I should never see her again, my business calling me a considerable distance from the spot) I put the question, how do you find matters now, in the prospect of the vast eternity before you? She likewise, expecting never to see me again, affectionately took me by the hand, and with a placidity and serenity of countenance I trust I shall never forget, exclaimed, "farewell! with me all is safe." From this she gradually grew weaker and weaker, when on Saturday morning, Aug. 6, 1825, at one o'clock, she sweetly felt asleep in Jesus, and her ransomed spirit took its happy flight to the bosom of him whom she long had been taught to esteem, as all her salvation and all her desire. Thus I have endeavoured to give you a faint description of the closing scene of a secluded follower of the Lamb, who was enabled to rejoice as a trophy of victorious grace, building her hopes for time and for eternity upon the blood and righteousness of the God-man Mediator, and who expressed her anxious desire to ascribe the whole glory of her salvation to Father, Son, and Spirit, Israel's triune God in covenant, for ever and ever. The period at last has arriv'd, And clos'd is her season of pain; The struggle of parting is o'er, Then rising in beauteous array, How sweet on the moment to muse In songs with full glory replete, A SONNET. 66 AS DOVES TO THE WINDOWS." As doves with beating breasts and fluttering wings, So my faint soul, in all her wanderings, When satan's thunder tries her peace to break- J. L. M. T. M. B. ORIGINAL ESSAYS. XVI. ON PRAISE. THE Psalmist when composing one of his divine songs for the purpose of giving the fullest expression to the feelings of his soul; and that the church of God throughout all ages might never be without an argument for the exercise of this holy employ, opens the rapturous subject" rejoice in the Lord, O ye righteous; for praise is comely for the upright!" Psalm xxxiii. In this ancient melody we are furnished with all that is necessary to be known, for a true and scriptural display of the regenerate faculties of which the new-born soul is possessed; and in the compass of a few verses a countless number of subjects is set before us, for the renewed affections to be employed onsubjects which the records of eternity prove to the redeemed from off the earth, are the source of "fulness of joy, and pleasures for evermore." It will be profitable, under the Lord's teachings, to enumerate some of them; but first should be observed the character of the persons called to the exercise of praise the righteous and the upright. The paradox (to the unregenerate) that the righteous consist of those who are most conscious of their unrighteousness, and that the upright are those most sensible of their deviation from that which is spiritual; is no where in scripture more clearly illustrated, than in the psalmist's introductory sentence," rejoice in the Lord, O ye righteous!" What ground would there be for the powerful call to rejoice in the Lord, if the spiritual worshipper possessed within himself an atom on which to rest the cause of rejoicing? and what "comeliness" can there be in praise, if he who is found in the exercise were upright only in his own imagination ? 66 The That the character addressed is accounted righteous by and in the righteousness of another, and is esteemed upright through the comeliness which is put upon him, is not a disputable point in the minds of the spiritual. But the sublimest view to be taken of this exhortation may be gathered from the expression, rejoice in the Lord." inestimable glory of him who is found righteous in the righteousness of the Lord's Christ, is to rejoice in the covenant God of Israel; Jehovah, Father, Son, and Holy Ghost, the triune fountain of all glory and blessedness. Hence the persons and the covenant character of each person in Jehovah, are the exalted theme of rejoicing to all the saints; and were especially so to the richly instructed penman of the sweet song under consideration. That this, though it forms the alone basis of true felicity to the saints, whether on earth or in heaven, should be the only topic em ploying the renewed mind; is an idea unwarranted both by scripture and experience: and we need not travel over the sacred ground before us, beyond the extent of a verse or two, to shew the correctness of the assertion. But very many of the Lord's people neglect to employ their minds on the marvellous works of God, under the absurd and unjustifiable impression, that they do not lead to contemplation of a spiritual nature! Some, indeed, undisguisedly avow that the subject belongs only to the men of the world; thus making sacrifice to the idol-worship of unsanctified philosophy, that which by faith would expand the spiritual faculties, and guide them in exploring, not only the revealed, but also the hidden wisdom of God. The strong argument of the psalmist, as he proceeds with his song of praise, is founded on the divine procedure in the works of nature and providence." "The word of the Lord is right; and all his works are done in truth. He loveth righteousness and judgment: the earth is full of the goodness of the Lord. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. He gathereth the waters of the sea together as an heap; he layeth up the depth in storehouses." Verses 4 to 7. And who, that is spiritual, can embrace the contemplation of the vast and complex machinery of the universe, and not find all the powers of his mind called forth to the exercise of admiration and praise? The present results of the legitimate researches of science, are calculated to increase the wonder of the contemplative mind, far beyond those which were attained at the period David wrote. For, as the matured observations of the astronomer, and the deep researches of the geologist, have gained for the mental faculty so great a command of the subjects the inspired writer glanced at; in the same proportion as the extent of Jehovah's works are magnified and apprehended, must the admiration of them be increased. Who, among "the faithful brethren," on a review of the mighty acts in nature and providence, can fail to attune their harps and sing? "great and marvellous are thy works, Lord God Almighty: just and true are thy ways, thou King of saints!" If the believer be one whose perception of scientific knowledge is contracted, let him pursue the meditation through another medium; for it is possible, he may conceive, that if the mind be directed from the spiritual sense of the inspired writings, the survey will launch him into the expansive fields of a vain imagination. Let him be reminded that the spiritual philosopher is not taught to study abstract Deity, when Jehovah's works and ways are contemplated; but the covenant God of his people, is the Lord omnipotent, who reigns over and rules all the beings in all worlds. Yes-and that Jesus, the covenant head of his church, his mystical body, is the visible Jehovah; and that "that Jesus is both Lord and Christ." But it is not possible that one, even of the weakest natural understanding, can rightly consider those things, without immediately connecting therewith, (as did the sweet singer in Israel) the grand and glorious transactions of the eternal covenant. "The counsel of the Lord standeth for ever, the thoughts |