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of glory to his throne, as the forerunner of his people, Psa. xxiv. lxviii. 17, 18, Acts i. 9, 10. Nor is it possible for us to say how much they may smooth the dying pillow of every Christian, or with what degree of joy they convey him to his father's house above.

In looking forward to the future conduct and destiny of the angels, we learn they will attend the Great Judge of all down to this lower world at the last day that they will blow the great trumpet which shall summon the dead from their graves, shall gather the followers of the Saviour from the different parts of the earth, and transport them to the regions of immortal purity and bliss. Matt. xxiv. 31, 1 Thess. iv. 16, 17.

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Nor will the angelic hosts be unaffected spectators, when that grandest of all works, REDEMPTION, shall be completed. For as they had been often charged with offices of great importance to the church of God, and to its particular members, while in this lower world; so they had seen with astonishment the incarnation of their Sovereign, his feeble appearance in the manger, his life of poverty, of reproaches, and sufferings. They saw his agony in the garden, and heard his cries and complaints. They saw him extended on the cross, and beheld him laid in the grave. They were witnesses of his victorious resurrection, and they attended his triumphant ascension into the realms of glory. They beheld, and often reflected on these things, with amazement. They diligently looked into these works of divine contrivance, these mysteries of infinite love, 1 Pet. i. 12, Eph. iii. 10, wondering what would be the grand result. They had long desired the evolution of the mysterious plan, and now they have it.

"Now they are struck with deep amaze,
Each with his wing conceals his face;
Now clap their sounding plumes, and cry
The glories of the DEITY."

"If these first-born sons of light and love could not forbear shouting for joy, when they beheld the material world rise into existence, and saw its finished form; how much greater reason will they have to rejoice, when they behold all the redeemed world brought safe to glory and confirmed in bliss? Those morning stars, those children of ardour and sons of God, must exult with joy when they view the spotless perfection and ravishing beauty of the whole church, considered as the bride, the wife of the Lamb, Eph. v. 27, Rev. xxi. 9. Nor can any thing short of transport seize their breasts when they reflect, that all this immaculate innocence and matchless beauty arose from reigning grace, through the person and work of their incarnate sovereign; her only original

being base and miserable."

We hasten to the close of a subject, the in

where every being has his appropriate work in the discharge of which he can show his loyalty to his Lord; we rejoice in the honour confer. red on the followers of Christ, who have angels placed over them as their friends and guardians, and look forward with holy expectation to the period when even the lowest Christian shall be raised above the highest angel; the Christian being regarded by Jehovah as his son, and the angel but a servant. The subject should preserve the timid believer from despondency, seeing that these wise and powerful beings are his companions now as well as hereafter; it should promote our humility to reflect on the little conformity we at present bear to them; it should fire our most ardent ambition to imitate the universality and the cheerfulness of their obedience to God; and, finally, it should carry forward our expectations to that happy period when all the redeemed of the Lord shall unite with them in ascriptions of praise and of glory to God and the Lamb for ever and ever.

From the Wesleyan-Methodist Magazine.

THE GRAVES OF MARTYRS.
THE Kings of old have shrine and tomb,
In many a minster's haughty gloom;
And green, along the ocean-side,
The mounds arise where heroes died;
But show me, on thy flowery breast,
Earth! where thy nameless martyrs rest?

The thousands, that uncheer'd by praise,
Have made one offering of their days;
For Truth, for Heaven, for Freedom's sake,
Resign'd the bitter cup to take,
And silently, in fearless faith,
Bowing their noble souls to death.

B.

Where sleep they, Earth?-by no proud stone
Their narrow couch of rest is known;
The still, sad glory of their name,
Hallows no mountain unto Fame;
No-not a tree the record bears
Of their deep thoughts and lonely prayers.
Yet haply all around lie strew'd
The ashes of that multitude;
It may be that each day we tread
Where thus devoted hearts have bled,
And the young flowers our children sow,
Take root in holy dust below.

O! that the many-rustling leaves
Which round our homes the summer weaves,
Or that the streams, in whose glad voice
Might whisper through the starry sky.
Our own familiar paths rejoice,

To tell where those blest slumberers lie!

So let it be!-like Him, whose clay
Deep buried by his Maker lay,
They sleep in secret,-but their sod,
Unknown to man, is mark'd of God.

From the Christian Guardian.

only the duties of parents and child also of husbands and wives, ministers ple, rulers and subjects, &c. The principle of interpretation may be F. H. from the following passage.

PRACTICAL SERMONS ON THE TEN
COMMANDMENTS. By the Rev. John
Graham, Rector of St. Saviour's, York.
Pp. viii. and 245.

A MEMORIAL OF MINISTERIAL LA-
BOUR. By the Rev. William Mudge, A. B.
Pp. xvi. and 503.

A RIGHT understanding of the Law is essentially necessary to a cordial acceptation of the Gospel. So long as men entertain low views of the extent, spirituality, and sanctions of the Divine precepts, so long they will indulge hopes of establishing their own righteousness, and will hear with comparative indifference the glad tidings of salvation through the righteousness of Jesus Christ. Hence the faithful minister will endeavour, in dependence on divine aid, to convince the sinner of his multiplied transgressions, in order that he may be led thankfully to embrace, and studiously to adorn the Gospel of Jesus Christ. Such appears to have been the object of Mr. Graham in the volume before us. A volume which we have read with great interest, and which, we hope, may meet with an extensive circulation.

The following extract from the Preface explains Mr. Graham's views:

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The moral law of the 'en comman is a complete summary of all human God, to each other, and to themselves. in its spirit and principle, it may all be hended in this short maxim, Thou s the Lord thy God, with all thy heart, a and soul, and strength; and thy neig thyself;' in its extent and applicat broad and comprehensive. We are r mit the cominandments to their liter ing; otherwise, a great part of our t and words, and even our actions, wou empt from the notice and control of th God-It has the whole word of Go expositor, the regulation of the whole human principle and action for its There is no duty enforced, or sin con in all the revealed will of God, which range itself under one or other of the c ments. The law is spiritual.' It merely regard the outward action though good in its effects, may spring worst of motives, and while laudabi eyes of men, may be sinful and odio It goes down into the b sight of God motives, and tries every thought, And it is n and principle of the soul are taught by the spirit of God to k selves according to this spiritual and bearing of the law, that we are ever tr bied before God under a proper sens corruption, sinfulness, and desert. known sin, says St. Paul, except the said: Thou shalt not covet."-Ea though single in the letter, must be ted as having, in spirit, a double Whenever it commands any thing as thereby forbids the opposite as a sin; so every sin condemned, implies an oppo Thus, when it commands us to keep bath day holy, it thereby denounces th of God on every kind of profanation o when it forbids us to have any Gods one blessed Jehovah, it virtually com to have him for our Lord and our Go commands a duty, or condemns a si kind, it applies to, and commands o all of that kind. When it commands u the Lord for our God, it in effect com to love, to fear, to trust in, to obey when it forbids stealing, it forbids all injustice whatever I will only add,

Holding as all-important that fundamental tenet of his beloved church-that Articulus stantis aut cadentis Ecclesia---the doctrine of justification by faith in Christ without works; and aware of the grave charge so confidently brought against its strenuous advocates, of denying the necessity of good works, disparaging holiness, and setting the law of God aside, the Author ventures to appeal to the contents of this volume, not only whether the charge be well founded with respect to himself, but also whether the doctrines of justification by faith and of real holiness be not perfectly compatible with each other; nay, whether they be not, each in its place, indispensably necessary for constituting and completing the Christian character. He is entirely convinced, that a clear and comprehensive understanding of the law of God is the proper preparation of mind for seeking justification solely through the Saviour's merits; and also, that a true and jus-head, that in forbidding the commissio tifying faith is, in its natural, not to say necessary effect, so far from making void, that it es tabishes the law, as the approved and revered rule of a holy life to every sincere believer.ing of God, to preserve us from evil, He, therefore, infers, that a faithful exposition of the law is among the most important and efficacious functions of that minister, who desires to bring his unconverted hearers in penitence and faith to Christ, and to edify them that believe in all holiness and godliness of living-Preface, pp. vi. vii.

The Volume contains Fourteen Sermons, of

sin, it forbids our exposing ourselves t necessary temptation to that sin; and the use of all means calculated, under t

us in the love and fear of God.-Such law of ten commandments in its ins extent, and application."--Pp 5-7. The following extract is from Mr. cond Sermon, in which, after condem Romish practice of venerating images, ceeds

"This commandment equally for

prayer, and the instruction of our household.

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II. But this commandment may be violated, not only with respect to the matter of worship, but also by the manner in which it is performed. This law denounces its condemnation on all superstition, hypocrisy, and cold formality; requiring, that God, who is a heart

re, be pronounced a corrupt church, which, Leaching for doctrines the commandments of en, and thereby making the word of God of -effect," places its traditions, which it can ace to no satisfactory source, not by the side, it over the head of divine revelation; which t only invokes saints in prayer, but asks for ercy through their merits; which makes a erit of fasts, penances, and pilgrimages, put-searching Spirit, be worshipped in spirit and ng them in the place of the atonement and hteousness of Christ; which sells for a sum money, a plenary indulgence,-a full pardon all sins past, present, and future; and whose iests, if sufficiently paid, will undertake to lock the gates of their imaginary purgatory, praying out your soul, or that of your friend, -fore the time. My brethren, who, that knows s Bible, can hesitate for a moment, whether is is the church which bears inscribed on its rehead, Mystery, Babylon the great, the other of abominations in the earth.' And hat Protestant, reflecting on such corruptions, oes not adore the providence of God, for the essed light and liberty of the reformation, hich we enjoy.

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But is there no way in which we favoured rotestants are in danger of breaking this comandment? In order to worship God aright, e must have correct views of his perfections nd character. There may be spiritual as well 8 material idolatry-ideal as well as graven mages of God. If we flatter ourselves that od will not, as he has threatened, 'turn the icked into hell, and all the people that forget im; if we hope that he will be merciful to ur sins, though we continue in them, trample n the atoning blood of Christ, and do despite nto the Spirit of Grace, ours is not the Gosel of the Bible; we believe in a false god, a od without holiness and justice, a good naured idol of mere mercy. On the other hand, hen, by his convincing Spirit, we are humled and bowed down with a load of sin and uilt, and anxious for the pardon and salvation f our souls, if in defiance of the proof of his ove, which Christ displays on the cross, and n disbelief of all his promises and assurances, ve discredit his readiness, nay his anxiety to eceive and save us, we believe not in the Lord ehovah, whose mercy endureth for ever,' but in a Baal or a Moloch.

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In various other points, the honour of God uffers, and this law is broken, with respect to he matter of the worship required. When the ninisters of God's sanctuary withhold, garble, and corrupt the gospel of Christ-when we wrest the Scriptures from their plain, obvious meaning,-when we omit or forbid what God nas appointed and commanded in his worship, as well as when we insert what the Scriptures do not authorize, we transgress this law. Here again the Church of Rome egregiously errs, which does not, in the Sacrament of the Lord's Supper, administer to the people the

in truth.' Let that man, then, dread the sentence of this Law, who. even in the most solemn acts of public worship in which he is expected to take a part, declares, by the silence of his lips, the vacancy of his countenance, and his wandering eye, that he has no sense of the weighty concerns of his soul upon his heart; no business to transact with God; no blessing to ask, no praise to offer. Nor let him judge better of his state, who honours God with his lips, while his mind is unengaged, and his heart far from him.' Nor he who presents himself before God in a spirit of self-approving complacency, as if he did God service by coming, and might make a merit of his attendance. Brethren, the importance of this part of our subject requires me to go into it still more particularly, especially as it respects the use and abuse of prayer, hearing, and the sacraments. We may sin against this commandment in many ways, by the abuse of prayer. When prayers uttered by our lips issue not from the heart-when we neglect proper opportunities and seasons for prayer-when we allow ourselves in things which unfit us for prayer-when we are only, or chiefly anxious. for temporal blessings in our supplications-when we do not approach God as unworthy sinners, trusting only in the merits and mediation of Jesus Christ-when we make confessions of sin and of sorrow for sin, which we do not feel; implore, in the fervent language of our church, the mercy and forgiveness which we scarcely desire;-ask for the Holy Spirit to deliver us from sins, which we do not yet intend to forsake; and when we express resolutions of leading a new and godly life, which we do not mean to fulfil "-Pp. 35-38.

Mr. G.'s remarks on the Fourth Commandment are highly important

Look

"But if this is to keep the Sabbath day holy; and if the right observance of it rests upon reasons so strong, and is attended by benefits so great, it becomes most important to inquire whether it is thus sanctified among us. first at the circles of the great, the wealthy and the gay. A large proportion of these scarcely appear in the house of God at all, having, however, no excuse to offer for their conduct, but that they will not come.' The day is passed by them in pleasure and self-indulgence: in reading the newspapers, or books of entertainment; in frivolous conversation; in the luxuries of the table; in dissipating visits; in travelling; no portion of the day being devoted

body must be recruited at the expense of the health and salvation of the soul. Is an excursion to be taken, or a visit to be paid or received. Sunday is the only day that can be spared; Sunday therefore is seized upon.Through the awfully increasing profanation of the Lord's day, in the higher walks of life, the infection is insinuating itself into families that once manifested some reverence for God, some respect for religion. These, if they have been once at church, seem to imagine that, by such a competent share of devotion, they have purchased the privilege of placing the rest of the day at their own disposal. Hence has crept in the baneful practice of Sunday dinner and evening parties, to the injury and the shame of every family that enters into them. Where they prevail, religion languishes and dies. In such parties, nothing of a religious and sacred nature can be expected to pass. Conversation will be just of the worldly character, which you would expect on any other day. On such polluted Sabbaths there is no family reading; no instruction given to children and servants; no opportunity of private retirement for meditation and reading and prayer. But, masters and mistresses, who thus offend, this is not all, which Almighty God will bring in charge against you. Your man and maid servants are commanded to rest from all, except absolutely necessary labour on this day, that they may attend to the business of their souls. But you employ them unnecessarily; you detain them from the house of God, when you ought not; when you need not, you compel them to break this commandment along with yourselves. If they then die in ignorance and impenitence, through your cruel and unlawful detention of them from the means of grace and instruction, their blood will God require at your hands."Pp. 79-81.

The same subject of the conduct of masters to their servants is introduced in the Eighth Sermon, on the Fifth Commandment.

ranks of society are extensively
the duties of this life and for happ
next, would, by the blessing of G
efforts, be done away. As it is, wh
and apprentices are, in every hou
left to themselves; when no vice
but such as immediately affects t
interest; when no religious instruct
nay, when the example at the hea
mily is decidedly against a religion
life, are we to wonder that so fe
vants, so trained, are to be met w
few possess. I need not say, any f
any love of Christ, any thought for
but even any moral principle.
kitchen of a large, gay, fashionable
ed with a number of servants, ma
pampered in a life of ease and pler
nothing but dissipation in those the
without family instruction, and pra
ever taken to the house of God; e
unnecessary labour and service, to
Sabbath ; and mixing with others a
as corrupted, as themselves; wh
situation likely to be, but a nursery
ness, a hot bed of vice; the memb
only hardening and injuring eac
infecting the neighbourhood with
associate. If ever the Lord be p
fect, in the great mass of our popu
form of morals, and a revival of
ritual religion, it will be, by dispos
families, having first felt the powe
on their own hearts, to attend
which they owe to the souls of the
They will make their houses, ea
and night through the week, hous
They will read the Holy Scriptu
children and domestics. They wi
to instruct them in the knowledge
of salvation, and of their duties
man. Their wish and aim will
sinful person may dwell in their
will resolve, with the pious king
they can accomplish their wish
leadeth a godly life, he shall be
If, my brethren, those of you, wh
vants are not thus endeavouring
tion, influence and example, to be
of God in the salvation of their
sured that you are sinning again
them, in an awful and dangerous
they perish in ignorance, which y
diligently endeavoured to remove
which you have never reproved,
possibly, you may have occasioned
ened by your example, those serv
in their iniquity, but their blood t
require at your hands."--Pp. 129-

"Masters give to your servants that which is just and equal; knowing that ye also have a master in heaven.' By just and equal or fair, we are not to understand merely, that they must pay them their stipulated wages, and at the proper time; but also afford to them all other necessary things for body and soul, which they may reasonably expect from a Christian employer. In a temporal sense, they may reasonably look to us, in health, for proper food and rest; and in sickness, infirmity or age, for our compassion and assistance; and at all times, for such a share in our confidence and regard, as their conduct entitles them to expect. In a spiritual sense, they have several urgent claims upon us. They are fellow creatures, fellow sinners, and in profession at least, fellow Christians with their masters. Many of them are young, and need direction; thoughtless and need restraint; faulty, and need reproof We must now, however, rev and correction; ignorant, and need instruction Mudge's publication, which has a in the things that belong to their everlasting us much pleasure. Mr. M. is a peace. I am quite convinced that if masters who, after labouring three years in and mistresses really discharged their duty as racy with acceptance and apparent the heads of a Christian family, towards ser- was separated from the people of vants and others under their influence, a large by the death of the incumbent; a portion of the ignorance, idleness, unfaithful- | therefore printed a selection of th

We hope these specimens may i of our readers to peruse the volun and are fully convinced it will b great satisfaction and edification.

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counsels to buy of him gold tried in the fire and white raiment, that they may be clothed.' And so peculiarly gracious and merciful is the Lord, that he sells the privileges and hopes of his kingdom without money and without price' on the part of the poor destitute.' We fear, however, that where the excuse of unworthiness is made for neglect of the Sacrament, there commonly, the least unworthiness is felt It is the rag through which the heart's foul pride appears. Whereas, for the really unworthy, the sensibly sinful, all things are ready' and the servants of the Lord are abroad to say 'Come to the feast.'

ese Discourses display considerable talentually) naked, and miserable, and wretched,' he d originality; they are somewhat unpolished, d will be therefore less acceptable to the blic, than if they had been more carefully ritten. The author intimates, that, though r from despising Commentaries on the Bible, it that he does not possess. nor ever has posssed, a publication of this nature; we recom end him to procure immediately Scott's ommentary, and to peruse it without delay. Je have only room for the following extract om a Discourse on the Lord's Supper. "Many and various are the excuses made for We ot partaking of the holy Sacrament. all notice only those which most commonly evail. And here let me say, Mark the seveexcuses as we name them, and see which them is your own.

“Much business and occupation in the world, a plea with many persons for their neglect of he Lord's Supper. But is this excuse allowale? May a man innocently give all dilience-to provide for the temporal wants of imself and family rather than to inake his alling and election sure? Is it impossible to e at the same time diligent in business, fer

ent in spirit, serving the Lord? Will it profit ou to gain the whole world at the sacrifice of Four soul, and your soul's salvation? May you ake this plea with you to the judgment seat of Christ? Would it aught avail you there? No: and better had a man forego a part, at east, of his worldly care and toil, rather than not do what Jesus Christ commands him.

"We do not feel that perfect charity towards ill which we ought to feel, is another excuse with some.

You should muse then on the love

"Others again say, They are afraid of not being able, after receiving the Communion, to five up, as they express it, to what they profess. Now I mean not to say that fear, under proper restriction and regulation, does not conduce to watchfulness and diligence, and that it becomes not professors of religion to walk circumspectly: but the fear which many plead as excusing their approach to the Lord's Table, is ill-timed and unnecessary. Do they fear not living up to the sentiments of the Lord's Prayer, or any other of the many beautiful. prayers of our Church? You call God your Father; Jesus Christ your Lord;' and pray for the inspiration of the Holy Spirit.' You profess to believe in each person of the eternal Trinity, and to give yourselves up' to the service of the one Jehovah-and that at all times and in every service of the Church: can you do more in partaking of the Lord's Supper? Depend upon it, there is no more professed at that, than there is every time you say Our Father which art in heaven.' If in the Spirit of adoption' you can call God your Father, and you would walk with him, dependent on his goodness, power, and love, as dear children,' the body and blood of Christ will so strengthen and refresh your souls as to enable you to keep yourselves unspotted from the world,' and to maintain a conversation in it'according to the Gospel of Christ.'

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of Jesus till the fire of charity be kindled in your bosoms, and every root of bitterness' be consumed within you. What! shall we be forgiven our ten thousand talents, and yet refuse to forgive a fellow debtor ten? Why do ye not rather take wrong? He,' who loved us while we were yet his enemies, was oppressed, and he was afflicted, yet he opened not his mouth' to say he felt no charity towards us. He prayed for his murderers. Restrain then and lament that vile propensity of our sinful nature to retain implacably a sense of wrong.ferently from what we now do, if we receive Look to the cross: think who hung thereon: feel but your obligation to a Saviour, and refuse to be in perfect charity with all men if you

can.

"Another excuse is. We are unworthy to come to the Communion. If your acceptance there depended on your worthiness, this excuse might with some propriety be pleaded. But it does not. 'We do not presume to come to our Redeemer's Table trusting in our own righteousness. The more deeply and sensibly we are acquainted with the deep depravity of our heart and our consequent unworthiness, the more fit are we for this and every other mean of grace. It is the sick man that needs a Physician. Jesus Christ cannot heal those who believe themselves to be already whole. He is the Saviour only of sinners:' it is them

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"An excuse of another kind-not often indeed made in word, but often, we believe, latent in the heart, is, We must live and act dif

the Sacrament. We do most certainly expect a consistent life and conduct in those who keep the Christian Passover. We can allow no flagrant sin in a professed disciple of Jesus Christ to remain unrebuked. But those who do not live agreeable to the Word and Will of God, most conclusively evince that they have no real love to his Word and Will in their hearts. If you love sin, and be unwilling to have your enjoyment of it restrained, you cannot be meet partakers of God's holy Table!' And if you live in sin,-it is the word of Jesus Christ himself,-ye shall die in it, and that, observe, whether you partake of the Lord's Supper or not. A forced participation of it, is a mockery ofs Founder and a profanation of the ordinance. No unwilling guest can be a welcome one. We ask not, then, your pre

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