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should be punished, and the law rendered glorious, in the sight of every intelligent being; while grace displayed its unsearchable riches, in the pardon, justification, and salvation of the repenting and returning sinner. Sin could not be removed without the interposition of a substitute; nor the sinner be admitted into heaven, without an entire change of state, character, and nature.

And may we not add, that it would not be for the honour of God's character, were he to fail in the performance of. one promise, or in the execution of any part of his plan. Could he repent, be weary, or fail; could he deny himself; alter the thing that has gone out of his mouth; or leave any of his works unfinished; in a word, were he to begin to build, and, through opposition, unforeseen accident, want of strength, or a defect of materials, not be able to finish--instead of honouring the character of God, it would be an eternal disgrace to him. But in the salvation of the sinner, in the fulfilment of his promises, and the accomplishment of his great design, it appears, that his bonour and majesty are ever before him. If then bonour intend the equity and perfection of the Divine Character, majesty must refer to the display of this character, in the ma nifestations of his equal perfections; for majesty is properly the pomp or splendour of his character. Hence is he said to be cloathed with majesty *; and all his works and all his saints are called upon to celebrate the majesty of this august Sovereignt. We read of an eastern monarch, who resolved to show the riches of his glorious kingdom and the honour of his excellent majesty; but God is the Sovereign of all sovereigns, who, in himself, possessing all majesty, is pleased to communicate a few of its rays to those who are considered as his vicegerents. True majesty is immortal; and consists of infinite wisdom, unlimited power, pure goodness, immutable fidelity, immaculate holiness, and everlasting beauty. And in heaven all these perfections are displayed in the effulgence of Majesty. There

Amidst

Thick clouds and dark, doth heav'n's all-ruling Sire
Chuse to reside-His glory unobscured;

And with the majesty of darkness round

Covers his throne.

MILTON.

But though clouds and darkness be round about him, justice and judgment are the foundation of that throne. They

Palm xciii. 1. 2. and Palm siv. 1—3.

↑ Pfalm cxlv. 10—13.

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see his glory, admire the perfection of his character, and celebrate his praise.

Let us now behold the truth of this important declaration exemplified. Honour and majesty are before bim--are in his presence; or, literally, before bis face. It is that object which he has always in view, which he never loses sight of; aud upon the accomplishment of which, he is ever intent. It is before him; for, in the pursuit of this grand object, he is engaged night and day, from the beginning of the year to the end, and from the birth of time, to its last expiring moment. His work is ever before him, continually advancing to higher degrees of perfection; nor can he faint, or grow weary in the pursuit.Honour and majesty are also before bim, as the contemplation of these subjects is not only productive of the fullest satisfaction to his own mind; but, with the same discovery, he regales his holy angels, and the spirits of just men made perfect. It is this which affords them a continual feast, and furnishes them with the notes of an everlasting song. There the proclamation is heard, Give unto the Lord, Oye mighty! Give unto the Lord glory and strength. Give unto the Lord the glory due unto his name: Worship the Lord in the beauty of boliness.

Such then is the employment, and such the entertainment of those happy spirits, many of whom once associated with us in this world. Now they view God as he is, contemplate the beauty of his character, and celebrate the glory of his majesty. In his light, they see light; in his presence, they find the fulness of their joy; and, at his right hand, they have a source of everlasting pleasure. Yes, such is now the condition of many, that we once called fathers, mothers, husbands, wives, brethren, sisters, children, or friends. They have entered into rest, and their Happy, happy dead! Their's is the gain

rest is glorious.

and the glory!

O the delights, the heav'nly joys,

The glories of the place,

Where Jefus sheds the brightest beams,

Of his o'erflowing grace!

WATTS.

And, till we shall be united with them, may we find strength and beauty in the sanctuary.

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THAT

FRUITS OF THE SPIRIT.

THAT a sincere inquirer may be at no loss to know his own state towards God, and that he may be enabled to form a sound judgment, in charity, of the religion of others, we are abundantly furnished, in the word of God, with such descriptions of the work of divine grace in the heart, and its fruits in the life, as prove the reality of our faith wherever they are found, and leave just reason for suspicion wherever they are wanting.

Among the many Scriptures which might be mentioned to prove the truth of this doctrine, that of the Apostle, Gal. v. 22---26. is full to the purpose. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperature: Against such," he adds, there is no law." These, then, we may conclude, are certain evidences of a vital principle of holiness in the heart, and so of vital union to Christ, by that faith which is the gift of God. Love."---God has been pleased to manifest infinite love to man in the gift of his Son for the redemption of sinners; and he will accept nothing less in return than the whole undivided heart. Yea, so essential is the grace of love, to the very existence of true faith, that Paul says, "If any man love not our Lord Jesus Christ, let him be anathema mara-natha." And the same Apostle says to the Colossians, "If ye then be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God; set your affections on things which are above." When the Holy Spirit reveals to the conscience for salvation, the glory of Christ's divinity, and the perfection of his humanity, as a just God, and a Saviour, it is impossible not to love him; for his perfect beauty and suitableness must excite desire; and the manifestation of his unparralleled love must excite, fix, and command our supreme affection. So that love to God, for his infinite love and loveliness, is the first or prime fruit of the Spirit in every regenerate heart. And John says, If we love him that begat, we shall love him also that is begotten of him;" which makes love to the saints, 'as bearing the Lord's image, an essential branch of our love to God himself: And this is confirmed by what John says in another place, "We know that we have passed from death unto life, because we love the brethren." Another fruit of the Spirit is "Joy in God through our Lord Jesus Christ."--The believer rejoices in God as his deliverer from sin and all its dreadful consequences; as his Father and friend, by a

divinely

divinely constituted relation in Christ, and as his all-sufficient portion, considering his infinite perfections as the never-failing spring of his present and immortal happiness. "Peace," experienced in the conscience through faith in Christ as a sacrifice for sin, disposes the soul to the exercise of peaceful dispositions, and so renders the Christian a bles sing to society, as far as his influence and example prevail. "Long suffering." He is certainly able to endure the most from men, who enjoys the most from God. His very tribulations, while he is under the Spirit's instructions, work patience. He, who believes that all things work together for his good, cannot consistently quarrel with any thing. Moreover, he, who is taught by the Spirit, learns much of his own infirmities, and therefore knows how to bear with the infirmities of others. "Gentleness and goodness" include the sweetness of the Christian's temper while under the Spirit's influence, and the benevolence and good will of a regenerate soul towards all mankind. The love of Christ constrains the believer, who lives on free bounty, to be liberal and bountiful after his example. "Faith" is that active grace, whereby we discover the glory of Christ as a Saviour, fly to his cross for refuge, trust in him for salvation, look to him for spiritual strength, and serve him by a life of obedience to his revealed will. "Meekness" is the will of man giving place to the will of God; and, therefore, the more we perceive of the glory of the divine sovereignty, righteousness, wisdom, and love, the more we shall grow in the exercise of this lowly and lovely grace. While Christians believe that God is too wise to be mistaken about their best interest, and loves them too well to withhold any thing that would promote it, they will submit to the will of God from choice rather than from necessity; and this is that ornament which is, in the sight of God, of great price.

Temperance," where it is a grace of the Spirit, is that habitual moderation in the use of all earthly things, which arises from a deliberate preference of Spiritual good, on account of its incomparable excellence. And every Christian will find it necessary, at one time or other, to deny himself in some things lawful in themselves, if he would live near to God, and be useful in the Church of Christ. The mind, in which all these graces live and grow, and bear fruit, is certainly training up, under divine tuition, for an inhabitant of glory.

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REMARKS ON READING.

HOWEVER undecisive the opinions of men may be in respect to the origin of human language, it is certainly, an inestimable blessing that such a thing exists, and that we have the means of communicating our ideas, not only by the use of sounds, but by the writing of characters. Books, political, moral, philosophical, and religious, are now, perhaps, more numerous in the world than ever they were, and the present generation seem to possess a considerable degree of avidity for reading; but whether they make improvement in proportion, is to be doubted. A few remarks are here offered to readers in general, but particularly to those who are fond of reading religious performances. Here then we may observe, that whatever attachment we form to human publications, the Bible should not be neglected. This, it is to be feared, is too much the case with many. They read other books with much more satisfaction than the book which God himself hath written. They imagine they shall find something new, curious, and entertaining in the writings of men, while they forget that the Bible contains more excellencies than any other book in the world. If philosophy be our study, we may consult a Solomon, whose wisdom was great and unequalled. If sacred music be our delight, we may behold a David, whose heart glowed with celestial fire, and whose tongue was employed in the noblest strains of praise. If heroism and valour be praiseworthy in our view, we may behold a Joshua, and many others, whose fortitude was inimitable, whose conduct was admirable. If history be our delight, we may begin with Moses, and follow the succeeding historians, where we shall find abundance of facts related, at once entertaining, astonishing, and edifying! If antiquity, if wisdom, if pleasure, if piety be the objects of our pursuit, here then we may be satisfied. To this sacred volume, therefore, let us repair, in preference to all other books. Here let us drink of the celestial fountain, until our hearts be replenished, our minds animated, and our souls really benefited. And with what holy caution and diligence, with what prayer and attention, ought we to peruse this holy and invaluable book, that we may understand its sense, discern its conection, be transported with its beauties, and, by the blesSing of the Spirit of God, feel the power and influence of it on our hearts and lives! Having said thus much as to the reading of the Bible, let us proceed to make a remark or

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