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and the wrath of God! Such, however, is not the language of the sacred oracles. In no such precarious point of view do the scriptures represent the results'of his intervention, who gave his life a ransom for many. He redeemed his people from the curse of the law, and the wrath to come, by being made a curse for them. He laid down his life for the sheep, and purchased the church with his own blood. All the redeemed are his, not only by eternal appointment, but by right of redemption—for of their redemption he paid the price. From the perfection of his work, we may therefore infer, the certain and the ample success of the gospel, in the effectual calling of the redeemed. Otherwise, he would have died in vain;—the grand end of his death being no other than that, to which the apostle refers, when he says, "Christ loved the church, and gave himself for it; that he might sanctify and cleanse it, with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish."

In Sermon XII. the former subject is resumed, and some false inferences from the doctrine of the text are noticed and ably refuted. 1. On the free agency of man. 2. The culpability of unbelief. 3. The use of means. And the important and beneficial conclusions which may be derived from the text are stated and enforced,—as they relate to the encouragement, the obligations, and the prospects of the people of God.

We have but space to spare for one quotation, " on the free agency of man ;" which we think will excite an anxiety in many of our readers to read the whole discourse.

"Is it certain, that men shall be trilling in the day of Messiah's power ?— then perhaps some may infer, that the doctrine of the text is at variance with the free agency, which is necessary to all true virtue and obedience;—but such an inference is false.

"Of a truth, the actions which are not the result of choice, but are contrary to the will, are not properly speaking our own. Moral accountability ceases when the will is coerced in its choice, and absolute compulsion begins. It is in the power of willing and choosing, that free agency consists. Let it be observed, however, that there is a vast difference between that power of willing, wherein free agency consists, and that ability of the will to choose, for which some persons contend. Indeed, this notion of the freedom of the will, seems to carry an absurdity along with it. For if, for instance, it be affirmed, that the will is able of itself naturally to choose good ;—we may enquire then, why it never does make such a choice, without divine influence? —The answer is, because by reason of its natural depravity, it uniformly prefers evil. This i3 a melancholy truth; but does it prefer evil?—is it subject to a depraved bias, to which this preference must be referred ?—Then, from the very nature of the case, it follows, that the will is not free—but that corruption is coiled around it, in many a heavy and powerful ("old. No, the will of man is not in this case free to choose good, unless it can be proved, that a man has the power of willing, against his will, and choosing, contrary to his choice—-which is an absurdity. There is a difference between free agency, and free will—and the difference ought to be observed. A free agent is one who has the power of willing, and of acting according as his will shall dictate—as opposed to his being the subject of compulsion;—and such a free agent we maintain is every man. But the freedom of the will in the popular, and as we conceive the erroneous sense of the phrase, is, a supposed ability in the will itself, to choose that which is spiritually good. But of such a freedom the will of no man in a state of unregeneracy is possessed; —for his volitions are subject to his depravity, as a sinful creature :—and consequently, the notion that such a will is capable of originating volitions the very reverse of that which the scriptures denominate the will of the flesh, is absurd—is a notion, which stands opposed to the doctrine of human depravity—and it is a notion, which tends to supercede the necessity of renewing grace. For, the will, that can spontaneously, and of itself, make the election to which the text refers, cannot be a depraved will, cannot be the will of a depraved creature."

Containing, as the above extracts show, so many excellencies, we cannot avoid again adverting to the disgraceful appearance of the volume. Surely the price it bears might have guaranteed one careful reading before the sheets were put to press!

Confessions, Congratulations, and Counsels, on the Formation of a new Christian Society. A Sermon, delivered at the opening of Marlborough Chapel, in the Kent Hood, London, on Tuesday, Aug. 14, 1827. By James Bennett, D. D. Westley and Davis.

In this Sermon on Acts xvi. 13. the preacher in an animated strain treats of the 'hallowed volume,' as " profitable for doctrine, for reproof, for correction, for instruction in righteousness."

Under the head of " Confessions," we have a statement of the principles to be taught, and the worship to be celebrated at Marlborough Chapel. "Here," says Dr. B. " will be unfolded the roll of everlasting decrees, the councils of eternal love; for these have been copied by the infinite mind into the book before me." "The Father will be here shown to have chosen, from the fallen race, vessels of mercy whom he has ordained unto glory; and the Son, his first elect, as the head of a ransomed body in whom he will be glorified." "But the other person of the divine nature must be expected to be exhibited here, not as a mere name, or shadowy notion, or as one that did something in the days of yore, and now either does nothing, or we know not what; but as a present, active, all-important, and most beneficient agent in the church."

It is seriously to be lamented, that after this " good confession before many witnesses," the preacher should turn from the simplicity of the faith, to the deceptive inventions of men. Hence we find little else, in the discourse, either to attract the spiritual mind, or to promote growth in grace and in the knowledge of God.

In the " Congratulations" and " Counsels" we observe much that is useful and excellent, particularly in the exhortations to seek by earnest prayer the divine presence—to watch with jealous care, &c. But in the bitterness of soul with which holy prophets and apostles complain, we express our grief, that the spiritual prosperity of Zion engages no more the attention and the zeal of her professed ministers.

LITERARY INTELLIGENCE.

In the Press, and will be published in a few days, Pastoral RehearsIngs, and, the Lord's Knocking: being the Substance of Two Sermons, (from Heb. ii. 1. and Rev. iii. 20.) preached in the Baptist Meeting, Brentford, Middlesex. By J. A. Jones. Published at the particular request of the church.

POETRY.

(A Fragment.J
REFLFXTIONS ON A SPRING MORNING.

From night's dark empire free, behold the morn,
With increased joy and loveliness return,
Array'd in crystal pearls of softest shade
Which drop in clusters from each tender blade.
To Sol's resistless force old Night must yield,
Nor stay one moment to dispute the field;
His pow'rful rays send forth the cheering light,
Which drives far off the gloomy god of Night:
All nature smiles to see the monarch rise,
And hastes to offer up the song of praise.
The little birds (not last to join the Hymn)
Fly forth, their grateful notes of joy to sing;
From bough to bough they move with nimble flight,
T'evince their feelings at the cheering sight.

The world awake! and sparkling with new joy!
Then instant fly my soul, thy powers employ,
With ardour join the universal throng,
And add your numbers to augment the song.

Oh, Power supreme! light up within my breast
Th' undying flame —and bid the tumult rest;
Rouse, 0 my Father, rouse this sleeping soul,
And every rebel sin within controul.
Hail! thou sweet morn ! methinks in thee I trace
Some faint resemblance of lost Paradise;
Thy heavenly scenes to thought invite my mind,
To meditation deep my soul's inclin'd.
Think as yon orb of day, when night has fled,
Lifts up from ocean's lap his glorious head:
As all creation out of darkness springs,
And seiz'd with instant joy, delighted sings;
So, from the tomb's dark region shall I rise,
When the shrill trump shall ope my slumbering eyes:
Or, from the height of wintry life forlorn,
Shall so arise to hail the glorious morn!

The solemn hour! when all the human race
Shall see the incarnate Saviour face to face;
When all whosejjarments are made white by him,
(Who came to dire a sacrifice for sin)
Shall as yon Sun in heaven's high vaulted roof,
Shine forth array'd in robes of spotless truth,
Shall each receive the crown to virtue giv'n, L.'

And be declared the " sons of God in heav'n;"
Shall tune their harps to join the ceaseless lays
Of love and joy, of gratitude and praise.

And will the christian rise to endless joy?
And with the blest above his tongue employ, . I

In endless hallelujahs to that God
Who wash'd his guilty soul in guiltless blood?
Who freely gave him more than Adam lost
As he could never pay the mighty cost?

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Yes; for with faith he seeks the Spirit's light,
Which can alone direct the steps aright,
Relying firmly on his strength alone,
Who came for Weeding nature to atone;
Who bid the guilty come, believe in him,
And he will ease them of their load of sin;
Who came to point the way to bliss on high,
Where pain is swallow'd up in extacy!

O dread Jehovah ! Lord, and mighty King!
Before whose bright effulgence seraph's sing;
Wilt thou permit my feeble song of praise
To reach thy throne, and join the hymns they raise?
Wilt thou permit my soul of crimson dye
To rue and mingle with the blest on high?
Yes, gracious Lord! I know thou'lt not disdain
To hear the care-worn sinner's lowly strain.
Not all the angels who at thy right hand
Are station'd to obey thy high command,
Who all thy secret laws and counsels scan
Can boast thy love, like guilty ruin'd man!
They from thy hand and by thy mighty power,
Receive the gifts of each receding hour;
In thee they live, from thee derive their joy,
And to thy praise eternity employ.
But for vile man, who least deserved thy aid,
And has with base ingratitude repaid
. Thy numerous gifts, thou didst (O wondrous love)
Leave thy bright throne of Majesty above;
Didst in the lowly manger lay thy head,
And make the barren, flinty rock, thy bed;
Didst give Thyself to groan, and bleed, and die,
And all the powers of death and hell defy.

Then sing, () earth, and thou high heaven above,
Triune Jehovah's condescending love.
Join all ye planetary worlds of light,
And in one voice your mingled powers unite;
Re-echo back the sound from world to world,
Till space no more the mighty song can hold;
Dwell on the theme till boundless years are run,
And then renew, as if but just begun.
Let the vast chorus be for ever made,
To the blest Lamb in spotless robes array'd;
To the great Three in the eternal One
Be all your hymns of praise and triumph sung!
.luich, Ocl. 10, 1827. ENON.

A DOUBLE ACROSTIC.

S alvation ! sweet theme—Low delightful the sound;
U nited in essence, (he great Three in One,
S alvation decreed in Jehovah's great mind,
A ud the Father's great love in my Surety appears,
N o favour so great, nor a stute so secure,
N o changes my Father's affection can change,
A bove the dread fall from an Eden below,
P reserved secure in (he head of all grace;
Eternally held in the arms of his love,
A nd in righteousness spotless, the God of all grace.
Redeem'd by the price of ray sin bearing Lord,
S alvation's deep ocean I stand to explore,
O Spirit divine! now display tby sweet power,
N ever-ceasing J '11 praise thee for ever, yea, cause
Suffolk, Jan. 31, 1823.

A 11 praise to Jehovah be given;
T he object of worship in heaven.
R uns forth in a full flawing stream,
I n imparting my sins unto him.
U nited to Jesus in love;
N or ever my standing remove.
E lected in Jesus I stood;
-J ustice took its demands in his blood.
E re time's rolling wheels had begun;
Hath made me complete in his Son.
O n Calvary's mountain he died;
V ast, boundless, a full flowing tide.
And my heart shall o'erflow with thy grace
H eavens arches to sound with thy praise.
GA1US.

P. S. Mrs. Pearscn was very poorly in health the greater part of last winter: in the beginning of this year, 1827, she was much worse, and serious apprehensions were felt by her friends. In the month of May she was very ill, and thought herself near her eternal home. On the 10th of that month, she apprehended the Lord was calling her home, and caused to be written as follows. "A dying testimony of Susanna Pearson, May 10, 1827.—My faith is fixed on the person and work of Immanuel, as founded in the everlasting covenant, made known and sealed upon my heart by the mighty power of the Holy Ohost. 'Blessed are the dead which die in the Lord, yea, saith the Spirit, for they rest from their labours, and their works follow them.'"

This wa3 nearly the last effort of mind that was witnessed in her. From that period, her mind, once so vigorous and strong, became so subject to bodily disease, that her memory and every other faculty failed her very much, and rendered her almost incapable of any spiritual conversation. On-the morning of the day in which she died, she was attacked with a severe fit of coughing, which so exhausted her that she took but little notice of any thing afterwards. About four in the afternoon, she had another fit of coughing, in which she expired, or rather, began to live, "being clothed upon with her house which is from above."

Farewell, my friend, I trace thy flight above,
And view thee landed on the shores of love;
Immanuel's glories beam upon thy soul,
And thou art blest while endless ages roll!

W. R.

WATCHMAN, WHAT OF THE NIGHT?—Isaiah Xxi. 11.

What of the night? ye faithful men
Who stand on Zion's walls;

What are the tidings which you bring,
In these your heav'nly calls?

What of the night, do you proclaim?

Is Zion still secure? Safe wall'd around with heav'nly flame,

And by Jehovah's power?

What of the night, when all is dark,
And christians mourning go;

And cannot strike one cheering spark,
By all that they can do?

"What of the night, do you enquire,
"In such a mournful case?

"Why Jesus knows your soul's de-
sire,
"He'll help you by his grace.

What of the night, when lions roar,

And tigers seek their prey? Is then my feeble soul secure,

A3 in the brightest day? "What of the night, do you then ask,

"When these thy soul affright? "I tell you, that my Jesus will

"Put all thy foes to flight.

Kent, March, 1827.

What of the night ?• is still my cry,
When raging thunders roll,

And lightnings flash from yonder sky,
On my half-shipwreck'd soul.

"What of the night, do I affirm?

"Why, then, I tell you true, "That shortly there shall be a calm,

"When Jesus smiles on you.

What of the night? is my last cry,
When my last night is come:

Shall I enjoy above the sky;
A peaceful heavenly home?

"What of the night, in death's dark
vale,

"Do you then ask of me?
"I tell you, Jesus will prevail,

"And conquer all for thee.

"What of the night? no longer then, "To me you'll have to say;

"For Jesns will with careful hand,
"Wipe all thy tears away.

"What of the night? you'll then
forget,
"When Jesus you espy;
"You'll praise his ever-gracious
name,
"With angel hosts onhhjh.

T. \V.»

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