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enough for me to find in Christ, the Sun of Moral Righteousness: in that capacity he will hold an eternal meridian, and shine with healing in his wings, until righteousness become universal. Such an example the world wanted; and, having found it in Christ, wants nothing more for salvation. Here my faith begins and ends."

ation to be silent, or to compromise evangelical of mystery; I am, with the love of VIRTUE. It is truth, when the avowal of that truth breaks the peace and harmony of home. Firmness is, however, kindness to the opposers. There is no such cruelty to an unbelieving partner, parent, or brother, as breaking faith with Christ, in order to keep the peace with them. For, what is this peace, whilst you must carry about with you the horrible consciousness that they must perish by their unbelief, and that you are abetting that unbelief! I invoke, adjure, you to consider this! For, could you so conceal your faith from them, as to satisfy them, without perilling your own soul, you would but more effectually peril their souls.

Look again at the Marys, and be firm. Depend upon it, if you have to witness for Christ at home, your firmness will eventually win souls at home, as well as save yourself. Let "AZUR and ZALMON" suggest to you, how you may join fidelity with tenderness, in dealing with "the enemies of the cross of Christ."

"Zalmon! be serious: thus the faith of NICODE

MUS began. He acknowledged Christ to be a Teacher sent from God; and Christ treated the avowal as unworthy of his notice. He did not welcome the meagre compliment, but proceeded to teach the 'Master in Israel,' that the Son of God was sent into the world to be lifted up on the Cross, as a sacrifice for sin. Remember this fact; and ‘marvel not that I say unto you, Ye must be born again.'"

"My early and tried friend, I will be serious. I have marked, AZUR, the fact you mention, and feel staggered by its bearings. It is to the point. And, as a Hebrew of the Hebrews, I cannot forget that, under the law, the pardon of sin was inseperable from sacrifice. The principle of ATONEMENT was as prominent in our once holy system, as the Temple in our holy city. All this I frankly concede to be fact; but pretend not to understand it. My present opinion is, that the perfect EXAMPLE Of Christ, and his illumination of IMMORtality, by raising the standard of morals, render sacrifice unnecessary."

AZUR and ZALMON were "Hebrews of the Hebrews," and had been Pharisees of the Pharisees; but both had renounced Judaism for Christianity, although from different principles. Zalmon was one by the EXAMPLE of Christ: Azur by the ATONE MENT of Christ. Zalmon was fond of the Oriental and Grecian philosophers who speculated on Christianity; Azur refused to associate with them, and would not acknowledge them as believers.He loved Zalmon as the friend of his youth, but "Zalmon! Zalmon! sacrifices are, indeed, untreated his pretensions to be a Christian as unfound-necessary now; but on your new principles, they ed; for they had been advanced in this form and were always useless and unmeaning. The blood spirit: of bulls and of goats could never take away sin,' "I can no longer resist the evidences of Chris-nor open the gates of Paradise to the spirits of our tianity," said Zalmon: “like the autumnal floods of fathers. Think me not harsh, because I am warm. Jordan, they bear unto the DEAD Sea every objection, You have forsaken Judaism without embracing as it comes within the mighty sweep of their swel- Christianity. Neither Christ nor Moses would lings. The all-perfect character of Jesus demon- now own you as his disciple. You occupy a place strates his Messiaship: it was so pure, and yet so against which Sinai and Calvary equally roll their social withal; so unbending in principle, and yet so thunders. Am I therefore become your enemy bebland in manners withal; so tried by calamity, and cause I tell you the truth? Let them flatter you yet so patient withal. Although he was dragged who love you not: I love you, and therefore warn from the cradle to the cross, as it were, on the you. And now, having done so, I will reason with hurdle of poverty, by the wild horses of slander and you. Was not the Messiah promised to the Fapersecution, neither agony nor ignominy could alien-thers? And did not the faithful of all ages 'REate him from his mission, nor alter his character. JOICE' to see his day, even afar off? But, if he came Like light, he passed through every medium uncon-only to teach and exemplify VIRTUE, what benefit taminated. Not to be a Christian, therefore, is ir- could they derive from his work? They expected rational."

"If you mean by his mission, his MEDIATION," said Azur, "I congratulate you upon your conversion: and, whatever you mean, Zalmon, I hail your triumph over the prejudices which blind our nation to the beauty of the Saviour's holiness. But in your philosophical circle, it is become fashionable to reduce his death to the rank of a martyrdom for truth, and to exalt his example on the ruins of his Cross. I may not own this as Christianity: I stand in doubt of you."

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"I suspected, Azur, that you would," said Zalmon; you live amongst little minds; I move amongst the sages of the city. You are smitten with the love

benefit from his mission, and died in the faith of reaping its blessings; but if these consist in his EXAMPLE, they rejoiced without cause; for all the influence of an example, however good extends only forward, not backward. On your principles, therefore, the Fathers had neither part nor lot in the mission of Christ."

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ment typified by them; and thus avowed their need | vine maxim, that 'without shedding of blood there of a Divine propitiation. In a word, they expected is no remission of sins.' There is, therefore, nothe Lamb of God to take away their sin by the sa-thing between us and hell, but the BLOOD OF THE crifice of himself." LAMB,"

"PROVE that, Azur, and I will vie with you in glorying only in the Cross. But the Fathers were in Paradise before the Lamb was slain. Their spirits were carried by angels into Abraham's bosom as they departed. They were, therefore, saved

without the atonement."

"No, Zalmon; they were saved before it, but not without it. What saith the Scriptures? God

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"If such be the fact, Azur, God be merciful to me a sinner! And 'God forbid that I should glory, save in the cross of Christ.""

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rise upon them in forms of supernal majesty and supreme glory! Yes-and I find, like them, that my first visit was not my best. I feel ashamed of my first appreciations of the Sacrifice of Christ; they were so vague. And still I have much to learn!"

No. VI.

THE MARYS AT THE SEPULCHRE.

AMEN, Zalmon, and Amen! You will now visit Calvary, as the Marys did after the Resurrection. They neither saw its glories, nor understood its solemnities, on the day of the Crucifixion. I often think with what different feelings they stood hath set forth (Christ Jesus) to be a propitiation at the Cross, when they knew it to be the ALTAR of through faith in his blood, to declare his righteous-Eternal Redemption! Then, how all they had seen ness for the remission of sins that are PAST, through and heard on the great day of atonement would the forbearance of God.' Here, past sins refer not only to the former sins of living believers, but also to the sins of all believers under the first covenant: for the death of Christ declares the righteousness of God in forbearing and forgiving them. The faithful of former ages were, therefore, justified and glorified, in virtue of Christ's pledge to die for them at the fulness of time. On that ground they were admitted into heaven when they died; but their 'eternal inheritance' was not confirmed until his 'death for the redemption of the transgressions under the first testament." Thus the Atonement had a retrospective influence of the same kind as its present and prospective influence. And, that the Fathers expected this, yea, calculated upon it, is self-evident from all the prophets. They taught the Church to realize the sufferings of Christ, at the sacrifice for her sins; and to speak as if the Lamb had been 'slain from the foundation of the world.' 'He was wounded for our transgressions, he was bruised for our iniquities; surely he hath borne our griefs and carried our sorrows.' Thus they both felt their need of an atonement, and knew that it would be made for them. It has been made; and since that moment, the Old Testament saints have 'sung a NEW SONG' in heaven, saying with a loud voice-treated them thus, in their Gospels. In each of the 'Worthy is the Lamb that was slain for us.'"

"AZUR, if your views of the sacrifices be right, your system is as harmonious as it is sublime. My scheme, I must confess, does not agree with the whole word of God. The sacrifices, especially, are not duly explained by it."

PAUL, when enumerating the successive manifestations of Christ to the disciples, by which "many infallible proofs" of the truth of the Resurrection were given, adds with great emphasis, "Last of all he was seen of me." If Mary of Magdala lived long enough to hear or read this exclamation, how naturally and emphatically she must have exclaimed, " First of all, He was seen of me." It is not improbable that both she and the other female witnesses of the Resurrection, did live to read or hear St. Paul's personal testimony to this great truth.How, then, do you think, did they approve of being left out of the list of witnesses by Paul; seeing they were the first persons to whom the Saviour "showed himself alive?" The four Evangelists had not

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Gospels, the Marys are placed at the head of the "great cloud of witnesses," which attest the Resurrection. Why, then, are they not so in the Epistles also? Obviously, because it would have been no kindness to the Marys, whatever honor it might have been to them: for, as Paul's Epistles "Explained by it, Zalmon! they are utterly usewere chiefly addressed to Gentile Churches, and as less in it. And yet that they were of Divine ap- persecution raged in Judea at the time, any reference to the Marys, or to the women of Galilee, as pointment, is self-evident; for neither reason nor superstition could have suggested them. And then, the first witnesses, might have drawn more visiters no act of worship was ever so signally honored with around them than they could conveniently, or wisethe Divine approbation as sacrifice. The cloud of ly, or safely welcome. Thus both their character glory' travelled from altar to altar, like the sun and their life might have been periled, had their through the signs of the Zodiac, irradiating and names been made as public and imperishable in the ratifying them all. But, on your principles, the Epistles, as they were in the Gospels. Paul's sihigh solemnities of sacrificature, which thus charm-lence was, therefore, the shield of their holy repued and chained down the Shechinah to the earth, tation, and of their precarious life. Both these were were neither useful nor instructive! To the Law hazarded quite enough, by the publicity and popuand the Testimony,' Zalmon; and since your phi-larity which their names had acquired in Judea. Josophers' speak not according to these,' depend on it, 'there is no light in them,'-Patriarchism, Judaism, and Christianity, unite in confirming the Di

Besides, you can easily conceive, from their character and spirit, how they would count it honor enough, for them, to have seen the Lord "first,"

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even if there had been no notice taken of the fact, galleries of the Synagogue of London. Judaism by the Evangelists. The sweet consciousness that as God gave it to Moses, did not, indeed, place woHis first appearance was to them-that His first men altogether upon an equality with men, even "All hail" of welcome was to them-that His first"in things appertaining to God;" but still, it did smile, after the sorrows of death, beamed on them; not degrade them exactly, deeply as it subordinated them.

and that His first words, after the silence of the grave, were addressed to them: this, all this, must have been joy unspeakable and inexhaustible. The dination of the sex, that the Saviour had to take It was in reference, therefore, to a twofold suborMarys could no more forget it, or be unsatisfied effectual measures for making male and female “all with it, than the Angels who rolled away the stone from the sepulchre, and wrapped up the linen one in Himself." He had to do something for woclothes within, can cease to remember or to enjoy human impositions, and equalize them in Divine men, which should at once emancipate them from the high honor bestowed on them, when thus per-privileges. And what so effectual for this twofold mitted to minister to Christ, as He rose from the dead. Such honor had not all the angels of God purpose, as showing" Himself alive after his Pasthen. They were all allowed to worship the Son alike, when God brought "in the First-Begotten into the world:" but when He "brought Him again from the dead, by the blood of the everlasting covenant," only "two Angels" were admitted to witness, or worship, or serve, on that august oc

casion.

Son, to women first? He thus made the Marys this crowning distinction, what Minister or Church apostles, even to the Apostles themselves! After of Christ, could doubt whether "daughters of the Lord God Almighty," were not joint-heirs with His Thus the Saviour's treatment of the Marys had a sons, in all the spiritual heritage of Christianity?— reason beyond themselves. He treated them as the

to have been amongst his public enemies either during his life or at his crucifixion. This is a remarkable fact. Even Pilate's wife warned her husband on the judgment-seat, to have nothing to do against

It would be an equally useless and fruitless in-representatives of their sex: none of whom appear quiry, to ask why this honor was confined to so few of the angels, or why it was conferred upon these two; it is not, however, useless to inquire why the Saviour showed himself first to the Marys, when he arose from the dead. This was a marked prefer-"that just person," as she called Christ. In like ence, and, therefore, it must have had practical reasons, whether we can discover them all or not.

manner, the multitude of women who followed the Saviour from the city to Calvary, instead of joining The great general reason for this preference is wailed and lamented him." Indeed, there is no inwith the men in the cry of "Crucify him," "beto be found in the condition of the sex at large, at the time. They had, then, neither that place in the to Christ, whilst he was upon earth. What the pristance of any female offering any public indignity -Church, nor that rank in society, which they now enjoy. Male and female were not "one" in Moses, rusalem were towards Him, I do not know, of vate feelings of the Mothers and Daughters of Jeas they are now all one in Christ Jesus:" for, al- course: but, judging from the kind notice. He took though women were not exactly without a name of their kindly sympathy, when he was led forth or a place in the Jewish Church, they had not equal amidst the clamor and execrations of the Jews to be privileges with men. They were not, indeed, "outer crucified, I am certainly inclined to regard his concourt" worshippers at the Temple. Their place in duct to the Marys, as an acknowledgment of that the sacred area was both higher and nearer to the sympathy, and thus as a token of special good-will symbols of the Divine Presence in the Sanctuary, to their sex, as well as to themselves. Luke xxiii. than" the court of the Gentiles:" still, it was "fif-27, 31. It was also emphatically "good, will to 'teen steps lower than the inner court," where the temple and the altar stood, and where all the males appeared before God in Zion. Thus, although they were not kept so " far off" as the Gentiles, from the sight and hearing of public worship, they were not permitted literally to draw so nigh unto God" as their fathers, husbands, or even their brothers did. Indeed, in the time of Christ, they were treated at the Temple very much as Jewish women are now in the Synagogue: placed where they could hardly

see or be seen.

man!" But for this signal honor, women would have been kept down both in the church and socie ty; and that subordination would have weakened the Church, and hindered the progress of all the best charms and charities of social life.

superior education of females now, or in the adHe is but a superficial observer, who sees in the vanced civilization of men, enough to account for the high and hallowed influence of Christian wives, mothers, and daughters, upon the morals and religion of the age. Both these causes of improveThis arbitrary and degrading arrangement was ment are themselves the effect of Christ's bringing not, however, of Divine appointment. This invi- male and female equally nigh unto God by the blood dious distinction did not exist in the time of Solo- of the cross, and of making them all one in himself: mon, nor even so early as the reign of Mannasseh, and the proof-the demonstration-the seal of this, Then there were only two courts: "the court of the was given in His appearing to women first. His priest," and "the great court." The place called "ALL HALL," to the Marys, began and led to all the "the court of the women," in the second Temple holy consideration in which the sex are now held. of Jerusalem, was no more "according to the pat-and all the holy influence which they now exercise. tern shown on the mount," than are the latticed The impulse which originated both was given in

the Arimathean garden. That garden was the ples. Mothers! you are sure now that it is no Eden in which woman was made again a spiritual strain of compliment to the sex, which has run "helpmeet" for man: the Paradise in which the through this chapter. You see now that I have not Adains and Eves of the new creation were made been expanding an incident into a system. I have, 'heirs together" of the grace of Eternal Life. Yes indeed, brought forward your rights and privileges -out of this fact, however much overlooked or for- from a point in the history of Christ, at which they gotten now, arose all the spiritual fellowship, and are not usually exhibited or pleaded: but I have united co-operation for good, which has either bless-done this because it is the true point, and the public ed or beautified the world and the Church since.

act towards women, by which He gave triumphant effect in the Church to all the claims of his female disciples. Whilst, therefore, I congratulate you upon your equal, and equally well chartered, privileges in the Christian Church on earth and in heaven, I remind you that you are thus blessed, is equal to your high calling in Christ Jesus, and to that ye may be blessings; that your responsibility your joint-heirship in his kingdom and glory.

Men, Fathers, and Brethren!-ye would not have raised "the daughters of the Lord God Almighty to sit together with you in heavenly places with Christ Jesus," had not Christ Jesus himself handed them up and placed them at your very side in all the ordinances and immunities of the Church. Ye are not, indeed, displeased with this equality, now that it is established. Ye would not alter nor disturb it now, on any account. Ye are even delighted with it. Ye I have not forgotten, whilst explaining the grand would not, however, have felt thus, nor would this general reason of the honor conferred on the Maequality have taken place, had not Christ, by his rys, that their own character and spirit furnish exfirst act, when he rose from the dead, given a death-planations of the preference thus shown to them. less distinction to women. The husbands and fathers of that age had not all the honorable feelings of this age. They were not without "natural affection;" but their religious prejudices checked its current. Even when conjuga! and parental love was tenderest, it did not admit the idea of spiritual equality in the Church on earth, nor the sweet hope of perfect equality in heaven. It was Christianity that introduced the present habit of thinking and feeling; and it was the example of Christ, ratified by the first "All hail" of the Resurrection, that gave effect to the claims which Christianity advanc-once his aptest scholars, and his firmest adherents.

ed on behalf of women.

The well known fact, that they were the last at the Cross, and the first at the Sepulchre, ought never to be forgotten. It is not, however, the only fact which seems to have influenced the Saviour's conduct towards them. They had both sat at his feet, and followed him in the regeneration of life, long and often, before his passion began. From the time they were called, by his grace, until all his temporal wants ceased, they had "ministered unto him of their substance," and been his prompt and willing servants. During his ministry, they were at

In a word, we never hear of them taking any of fence at his doctrine, or giving way to either the fiery or ambitious spirit which, occasionally, betrayed the Apostles. This uniform fidelity and consistency were not likely to be overlooked by the Saviour, when he rose from the dead. He who accepted, and even rewarded openly, the dying testimony which the penitent thief bore to His innocence, was sure to honor those holy women, who had so long and so closely identified themselves with His cause and character. And he did. Whilst He only returned sympathy for sympathy to the

All this may seem only a curious speculation to some men; but to this all men owe whatever was influential in the piety of their mothers. Yes, young man! your mother could not have had all her sweet influence over you, even in early life, had she not held, in public opinion, as near and dear a place to the heart of God and the Lamb, as your father did, if he also was pious. It was her équality in the kingdom of God in both worlds, that made her maternal love as powerful as paternal law. Thus had she stood lower than her husband on the scale of spiritual and eternal privileges, you would" daughters of Jerusalem," who only began to weep not have risen very high on the scale of moral superiority, nor sunk so seldom as you have done.

O, what does not the Church of Christ owe to pious Mothers! When I consider how little the generality of even godly fathers do, in order to train up their children in the nurture and admonition of the Lord, I cannot but see that the breast of the Saviour was first full, and first warm, after death, with the mighty-the gracious-the wise purpose of creating for mothers paramount motives, and opportunities, and influences for making the lambs of their family the sheep of His fold. He foresaw how much would depend on maternal influence, and how much fathers would both leave to it, and throw upon it; and, therefore, His first act when he rose from the dead, as the Shepherd and Bishop of souls, was to put honor upon his female disci

when His woes began, he manifested himself to the Marys in the garden, the moment he parted from the angels in the Sepulchre. They were the first admitted to worship at His feet, and enjoy his presence, after the Angels had finished their homage and services.

Is there no practical lesson taught by this historical fact? Does it illustrate no experimental fact? ORIGEN says "God hates the man who thinks that any of his holidays lasts but one day," He means, that the man who thinks of the Crucifixion only on Good Friday, or of the Resurrection only on EasterSunday, can neither please God, nor profit himself, by his devotions. You readily admit this to be true. Well, it is equally true, that they have not much of the presence of Christ in public ordinances, and are never sure of enjoyment even at the Sacra

ment, who try not to walk with God during the | desirable and essential. Now, although I certainly week, as well as to wait on Him upon the Sabbath. do not see clearly what could be said on the beauty of Whenever there is heartless prayer in the closet from day to day, there will be no heart-felt praise in the sanctuary; because no such communications of grace, nor any such hold of the Cross, as will tune the heart to the joy of penitential grief, or to the joy of a good hope of Salvation. Only Marys who follow Christ through the week, are sure to meet with Christ on the Sabbath. His salutation, "All Hail," is now awarded most frequently to those who serve him most faithfully.

It is also in fine and full harmony with all just views of both Christ and Religion, to reckon that He was much influenced in his treatment of the Marys, by their sacred regard to the sanctity of the Sabbath, and by their rising so early to visit his sepulchre. During His life, he had set them an example both of keeping "The holy of the Lord honorable," and of early rising. It was His custom" to go to the synagogue on the Sabbath day, and to go "early in the morning" to the temple. This the Marys knew, and imitated. Not all their sorrow or desolation, arising from His death and burial, was allowed by them to set aside their Sabbatic duties. They returned from His grave," and rested on the Sabbath day, according to the commandment." That commandment made no provision nor gave any warrant, for finishing the funeral obsequies even of Christ, although he was "the Lord of the Sabbath:" and the Marys did not venture to take a liberty which the law did not allow. This was not Jewish strictness. They only did right. Nothing but works of necessity or of mercy are lawful on the Sabbath day: and the completion of the Saviour's funeral was neither. It was no

work of necessity for even if his sacred body could have seen corruption," there was more than enough of embalming spices around it to prevent all danger. It was not a work of mercy for that body could no longer suffer, and was exposed to no

insult.

How this example should influence your Sabbatic habits and spirit! For, if the Marys would not finish the rites of Sepulture on the day of holy rest, even in the case of the Saviour, what likeness to them do those women bear, who can finish a dress, or pay a visit, or take a jaunt of pleasure, on that sacred day?

No. VII.

PARTIALITIES IN HOLINESS.

holiness, that would help me to follow holiness more fully and willingly, I do both see and feel, that something more than even a deep sense of its necessity, is requisite in order to this. I find that it is only in as far as I really love or admire true holiness, that I follow it cheerfully. A sense of duty, or an apprehension of danger, leads me certainly, farther in well-doing, than love would always carry me: but still, I do those things most and best, which I love as well as revere. Alas, I do nothing as it ought to be done! There is, however, a better and a worse in my obedience; and the best parts of it are those duties which commend themselves to my heart by their loveliness, as well as to my conscience by their authority. I want, therefore, to see all duty in this light; that I may choose it for its own sake, as well as submit to it because it cannot be safely neglected."

those

Perhaps, you have thought and felt thus, when observing how much more pleasure you take in some duties than in others. You must have noticed, at times, the very great difference there is between the spirit in which you discharge the duties you really love, and the spirit in which you yield to you are only afraid to neglect. In general you are "glad" when it is said to you, "let us go up to the house of the Lord;" but not always glad when both Conscience and the Holy Spirit join in saying, "enter thy closet, and shut thy door and pray to the Father who seeth in secret." Even the assurance, "He shall reward thee openly," does not always charm you into your closet, even when you cannot exactly plead the want of time to go. In like manner, you can in general say from the heart, of hosts." The house of God presents itself often "How amiable are thy Tabernacles, O Lord God to your mind, in the course of the week, as the very gate of Heaven. Its oracles and ordinances, its and holy associations, rise up before you in the worship and fellowship, with their sweet influences

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world, as they did before David in the wilderness,
in a vision so bright and lovely, that you feel some-
thing of his holy impatience to
appear before God
in Zion.". Thus you do not say nor think of the
Sabbath,-" What a weariness it is! when will it
be over?" You do not, in general, feel like Doeg
in the temple, "detained before the Lord." But
not so often in this fine spirit, do you anticipate or
improve your return to the closet and the family
altar. And yet, you love them more and better
than some other duties. They also present them-
selves frequently, as gates of Heaven too. On a
bright morning, when the sun fills the house, as
with the glory of the old Shechinah, how exhila-
rating it is to bow around the family altar, offering

"I HAVE heard and read a great deal (said one) about the nature and necessity of evangelical holiness, and about the only way of acquiring it; but," the morning sacrifice?" And on a stormy night, except in my Bible, I have met with nothing expressly on 'THE BEAUTY OF HOLINESS.' There, however, almost as much is said about its beauty and loveliness, as upon its necessity. Holiness is as much commended as it is enforced, in the Word of God; and invariably represented, as being equally

or when wearisome nights are before us, how soothing it is to join in "the evening sacrifice;" casting all our care upon Him who careth for us? And not less exhilarating to our spirit, is the closet of secret prayer, when our thirst for communion with God is ardent; nor less soothing, when our cares

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