heaven, he is also preparing heaven for the believer; and the believer himself is laying up treasures in heaven, which can never be taken away from him, "where neither moth nor rust doth corrupt, and where thieves do not break through and steal." Every step of advancement in holiness upon earth, is an acquisition that will last to him throughout eternity. He is not only gaining in heavenly wealth, but in heavenly adaptation. Here those who walk by faith are opposed to those who walk by sight, the new nature is opposed to the old, and the mind of the believer is divided against itself; as St Paul expresses it, "ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.' "We groan, earnestly desiring to be clothed upon with our house which is from heaven." But when the trial is over, and the principle of holiness perfected, faith and sight will be reconciled and united. Then they who have believed in him whom they have not seen, shall see him in whom they have believed. And they who now see but a small portion of the divine footprints in creation, shall then see the divinity manifesting itself in its fulness, flowing out into acts of divine energy, and filling with inexhaustible happiness the capacities of numberless creatures.-J. DOUGLAS, ESQ. How to govern the tongue.-Avoid all tedious and idle talk, from which seldom arises comfort, many times repentance; especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame when a man's own tongue shall be produced as a witness to the confusion of his own face! Let then thy words be few but advised; forethink whether that which thou art to speak, be fit to be spoken; affirm no more than what thou knowest to be true; and be rather silent, than speak to an ill, or to no purpose.-BAYLY. (Practice of Piety.) ON THE DECREES OF GOD, AND THE BY THE REV. JAMES BREWSTER, D. D., THE truth here taught is, doubtless, attended with many deep thoughts, and things hard to be understood, or rather incapable of being understood, by our finite faculties. This, however, is no reason for doubting or disputing the doctrine itself. It would be a strange supposition, that we may be able to comprehend the depths of the Divine counsels and operations, that any thing finite can contain what is infinite; more absurd than to imagine, that we may hold the waters of the ocean in the hollow of our hand. These deep things of God it is not necessary for us to comprehend, and we are not required to comprehend them; but, nevertheless, they are things which both reason and Scripture plainly teach us to believe concerning God, and which convey much precious instruction to all who receive them as the truth of God, with the humility of faith. The decrees of God, indeed, are neither the rule of our conduct, nor the cause of our actions. "The secret things belong unto the Lord our God; but the things which are revealed belong unto us." He hath plainly made known to us the way of our duty and happiness, and left us free to "refuse the evil and choose the good." His foreknowledge of what we will | do, of what we will refuse, and of what we will choose, does not force us in either case, and we ourselves are conscious of our acting without constraint. He presents motives to persuade us, and points out means to be employed by us; and, while he knows assuredly whether we will follow his counsel or reject it against ourselves, whether we will use the means in our power or neglect them, we ourselves are, all the while, acting from our own choice, and are answerable for all that we do. These two truths, namely, that God knoweth certainly, yet that we act freely, we may not be able to reconcile together, and to see their consistency the one with the other; but yet both are so clearly demonstrated by reason and Scripture, that it is impossible to question them, or really to shake off the belief of them; and we may easily believe that they are quite compatible with each other, though we yet know not how they are so. "The two adverse propositions," says an ingenious writer, "must both be admitted as positively true, though our reason is insufficient to reconcile them together. The point where they meet and are reconciled is alone hidden from us. Except in this particular, the double proof of the respective truth of each is complete. The two truths seem to be two great chains of human destiny, the extreme ends of which descend to earth, while their summits reach to heaven, and the link that unites them is covered by the upholding hand of God." The extent of the Divine decrees is a subject to us utterly incomprehensible, altogether overwhelming. They in fact have, and can have, no limits. They embrace all space and all duration. They reach from eternity, and throughout eternity. They take in all beings and all events; all things that exist, or that ever shall exist; all things that come to pass, or that ever shall be brought to pass. They are God's eternal and universal purposes; and these purposes he executes in his works, or rather, his works are just the execution of these decrees or purposes of his own counsel and will. These works are twofold: his works of creation and his works of providence-bis acts of power, and wisdom, and goodness, in making and preserving the universal system of being. Of that universal system, our world-the earth and its attendant orbs, sun, moon, and stars-forms but a very small portion; and, in comparison with that universe, all the magnitude of our world is but as an atom of matter, and all its history but as a moment of time. But of this our world—this system of sun, moon, and stars-the earth and its concerns form, in like manner, a very diminutive portion—a mere visible point in comparison with the whole surrounding masses of matter which fill the firmament, and form the heavens above our heads. In comparison with these, the earth and its isles are indeed "a very little thing." But to this little thing this small portion of God's works to this and its inhabitants it is, that our attention is confined in considering the statements of the Shorter Catechism. It speaks principally of man and his chief end-of his formation and history-of his duty and happiness-of what God hath decreed and executed in regard to the human race. In regard to man and his time upon this earth, it is here more especially taught, that "God executeth his decrees in the works of creation and our duty and happiness. It presents, as the object of God's decree, and as sure to come to pass, one great end, the same which is our own chief end, namely, his own glory; and at the same time places before us, in his works of creation and providence, a world of means, closely connected with the ends in view. Let these means be used, either in things natural or things spiri providence." All that we see around us, all that takes place with any of us, is only the executing, the doing, the fulfilling, and bringing to pass the eternal purposes of God for his own glory; and his works of creation and providence (which will afterwards come under our consideration more particularly) are, in fact, nothing more than a succession of means put in operation, to accomplish the ends which God had thus decreed fromtual, and the ends will follow; especially the great everlasting. The practical uses of this great truth are obviously very extensive, and enter into all that concerns our fulfilling of God's end in our own creation; and we confine our application of the general subject at present to these two particulars. 1. Acknowledge and adore the high and holy God, as the Author of all that exists, and the Disposer of all that comes to pass.-See and understand, that all things proceed from the eternal purpose of his sovereign will, and that all events are ordered by his decree for the best and wisest ends, in the best and wisest manner. "I will do all my pleasure, and my counsel shall stand." "I have purposed it; I will also do it." "Whatsoever the Lord pleased, that did he in heaven and in earth, in the seas and all deep places." Contemplate all things, even the smallest atom of matter, as coming into existence; and all events, even the slightest turn in human affairs, as coming to pass, only in consequence of his purpose or agreeably to his permission. Consider always, therefore, that, in strict propriety of speech, there is no such thing as accident or chance in the world; and that even "the lot is cast into the lap, but the whole disposing thereof is of the Lord." In all things that are going on around you, or that are befalling any of you, “regard the work of the Lord, and consider the operations of his hands;" even the ever blessed Jehovah fulfilling his holy will, by giving effect in time to what he hath purposed from eternity. Behold a God employed, and be assured that he is "excellent in working." Be not surprised, that his judgments should often be far above out of your sightthat you cannot "find out the work that God maketh from the beginning to the end;" but be satisfied to know, yea, rejoice to believe, that "the Lord reigneth," and that, though "clouds and darkness are round about him, righteousness and judgment are the habitation of his throne." Know that God is great, that God is good, and trust where you cannot see. In all, especially, that concerns our own lot and labour in life, let us fear to murmur in his sight and repine under his will; but desire always to say with Job, He performeth the thing that is appointed for me; and many such things are with him." Let us guard against the utterance of a word, or the indulgence of a thought, which would imply dissatisfaction with his dealings towards ourselves or any of his creatures, saying rather, with the deepest reverence, "It is the Lord, let him do what seemeth him good;" and remembering the end of our creation, that we may feel and say as did our blessed Lord: "For this cause came I unto this hour. Father, glorify thy name." ever. end of all-the glory of God, and the true good of his creatures. Some of these means are more or less within the reach of all: (I here speak of those, and to those, who have the Word of God as their rule of direction), and whatever our portion of them be, our duty and happiness are the same, namely humbly and faithfully to employ them for the advancement of this great end. "Whatsoever ye do, do all to the glory of God." Fall in with this great end, follow out this general rule, and all is well. In his world of means he hath given to every one his work; and he hath said to all," Oecupy till I come." Use, then, his means for his end; and in all that you have or do, desire to be yourselves employed, as instruments in his hands, to his glory for Enter thus into his counsel, and you at once enjoy his blessedness. Be ye workers with God, and workers like God; and so shall you work out your own good, while thus aiming to glorify his name. So are we warranted by his Word to speak. "Trust in the Lord and do good, so shalt thou dwell in the land, and verily thou shalt be fed. Delight thyself also in the Lord; and he shall give thee the desires of thine heart. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass." Refer all to God, then,— your trust, your delight, your way; and all that is good for you shall be brought to pass, in the way that he sees to be most for your good. However little you may be able to do, or may seem to do, yet, while thus doing, you answer and you attain the end of your being— you glorify God, and you enjoy him in so doing. Thus, also, his Word warrants us to say, "Thou didst well, that it was in thine heart." "She hath done what she could." Be not, then, idlers in God's world, purposing nothing good, and, of course, enjoying nothing truly good. Keep always in mind, that, as placed among his works, you are designed to be means of accomplishing his own eternal purposes. Desire, therefore, and delight to be, not cumberers of the ground, barren of all good, or worthless weeds in the soil, hindering the good of others; but to be as trees of righteousness, bearing good fruit, much fruit, more and more fruit, to the glory of his grace. "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples." This is the sum of your own duty, and the secret of your own happiness, to feel yourselves, each in the place assigned to you, and according to the power given you, as instruments in God's hand of fulfilling his holy will, giving some glory to his name, doing some good to his creatures, and so finding your own good in his favour for evermore. Printed and Published by JORN JOHNSTONE, 2. Hunter Square 2. Desire to be yourselves the instruments of fulfilling his high and holy purposes; and delight in employing Edinburgh; and sold by J. R. MACNAIR & Co., 19, Glassford Stree the means which he hath provided and prescribed for accomplishing his will.—This deep and seemingly discouraging doctrine of God's decrees is, in truth, if rightly in England and Ireland. ¡apprehended, the most animating and practical view of Glasgow; JAMES NISBET & Co., HAMILTON, ADAMS & Co., and R. GROOMBRIDGE, London; W. CURRY, Junior, & Co. Dublin; W. M'COMB, Belfast; and by the Booksellers and Local Agenta in all the Towns and Parishes of Scotland; and in the principal Town Subscribers will have their copies delivered at their Residences, THE SCOTTISH CHRISTIAN HERALD, CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH. IMMENSE is the difference between a Cross and a Crown. The Cross is the instrument of the cruelest torture, but the Crown is the ensign of the highest dignity. He, to whom the Cross is allotted, is doomed to die in agony and shame; but he to whom the Crown is assigned, is called to live in pleasure and honour. These objects, indeed, stand at the very extremities of that range of countless vicissitudes, to which our state on earth is exposed; the one, marking the lowest depth, the very nadir of degradation and woe; and the other marking the sublimest height, the very zenith of glory and bliss. And yet, in the history of Jesus, are the Cross and the Crown, intimately connected with each other. The Cross, he once endured. Unlikely as it was, that Messiah should be put to death when he appeared, and most of all unlikely that he should be crucified, the prophets foretold that he should suffer in agony and shame, and pointed out the mode of his suffering, by representing "the assembly of the wicked who inclosed him as piercing his hands and his feet," and those who afterwards repented as "looking upon him whom they had pierced." This also was more clearly predicted by himself, for, towards the commencement of his ministry, he said, "as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up;" thereby, according to John's remark on a similar expression, "signifying what death he should die;" and more plainly toward the close of his ministry did he declare, "behold we go up to Jerusalem, and the Son of man shall be betrayed unto the chief priests, and unto the scribes, and they shall condemn him to death, and shall deliver him to the Gentiles. to mock and to scourge and to crucify him." And so it was. As he stood before the judgment-seat of the Roman governor, this was the cry of the infatuated populace, "Crucify him, crucify him;" and at length their reiterated demand was granted. He was delivered to be crucified,—he was burdened No. 155. DECEMBER 18, 1841.—1}d.] with his Cross, he was led forth to Calvary,he was nailed to the accursed tree,-and suspended thereon, he died a painful, shameful, and accursed death;-painful, verily, and excruciating, for while his back was lacerated by the scourge, and his brow by the thorns, his hands and feet were rudely pierced by the iron bolts, and the whole weight of his body thrown on these torn. and tender parts :-shameful also, and fraught with foulest ignominy, for, while great crimes were laid to his charge, and a robber was preferred before him, and all conspired to treat him with scorn, his death was such as was allotted only to the lowest and vilest of mankind, to those who were regarded as the offscourings of society, and the disgrace of humanity; and accursed besides, for it is written in the law, "cursed is every one that hangeth on a tree," and that death, while accompanied by the execrations of the priests and the people, proclaimed that he bore the wrath of God, and was made a curse for us. "He And what has been the consequence? humbled himself and became obedient unto death, even the death of the Cross: wherefore God also hath highly exalted him." "Having been made a little lower than the angels for the suffering of death, he is now crowned with glory and honour.", The Father, whom he served and glorified, has, as it were, "set a Crown of pure gold upon his head." Yea; when seen in vision by the beloved disciple, as he "had on his vesture and on his thigh, a name written, King of kings, and Lord of lords," so, "on his head were many Crowns." Now, of this exaltation, the prophets spake also, when they testified beforehand, not only the sufferings of Christ, but likewise the glory that should follow. And of this the Saviour spake, when he said, that after he was crucified, he should, on the third day, rise again, that, if he was lifted up from the earth, he should draw all men unto him, and that he should be seen at length sitting at the right hand of power, and coming in the clouds of [SECOND SERIES. VOL. III. fires. Nor is the time for bearing the Cross gone by. Though the furnace be not now heated so hot as once it was, and the ordeal to be passed through be not so severe, yet the faithful disciples of Christ are still exposed to reproach and opposition, from a world that lieth in wickedness, and still destined to endure in various forms the enmity of the serpent's seed. Still, therefore, have they to bear the Cross, if they would follow Christ, -to go forth unto him without the camp, bearing his reproach, and accounting the reproach of Christ greater riches than the treasures of this world,to "take pleasures in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake," and even to "glory in his Cross," as those who are honoured by the sufferings they endure for him, while they are saved by those he endured for them. Nor is it thus only, that the Cross must be borne. Christians have to make their way to heaven, through a fallen nature, and a tempting world; and this requires as much as the encountering of persecution, the spirit of a martyr. They must be crucified to the world; heaven. Even thus, then, has Jesus been exalted. | and they also in like manner glorified God in the He soon burst the bands of death, by which it was not possible that he should be holden ;-he ascended to the heavens, leading captivity captive; he took his seat at the right hand of the majesty on high. And there he not only entered into the glory which he had with the Father before the world was, but he received also new glory as Mediator, even the honour and the joy of beholding accomplished that mighty work for which he became incarnate, of beholding the ample provision he has made by his Cross for the salvation of the perishing,-of beholding multitudes of immortals recovered to God and heaven, in consequence of the travail of his soul,-of beholding all the redeemed, as they gather successively around his throne, casting their crowns before him, and crying, "thou art worthy, for thou wast slain, and hast redeemed us to God by thy blood." And there too will he continue to wield that power in heaven and in earth, which has been committed to him as the King of Zion, till he has triumphed over all his enemies, and achieved the full salvation of all who were given him of the Father, and is prepared at the consummation of all things to they must crucify the flesh with its affections present them to him in the glory of their ransomed and lusts. To the Cross, on which Jesus hung, and renovated nature, as the trophies of his Cross. they must, as it were, bring and nail whatsoever What a Crown of rejoicing for him who wore the is contrary to his will, and opposed to his glory. Crown of thorns,-how immense its weight,- In other words, they must deny themselves to all how incalculable its worth,-how dazzling its that is sinful, and must willingly sacrifice every brilliancy! The cloud of shame, in which the feeling and desire and interest that would come Cross was enveloped, is dissipated by the light into competition with the love and duty they owe that streams upon it from that Crown of glory. to the Saviour, that so they may follow him Yea, rather, as the sun is often seen, when pass-through good and through bad report. ing behind a dark cloud which threatened to extinguish its rays, to convert the cloud into a halo of glory round about it, so has the Cross erected on earth, but rendered the Crown beyond it in the heavens more attractive and resplendent. Indeed, it may be said, that the Cross which Jesus endured, is emblazoned on the Crown which Jesus wears, since, by all the celestial host he is recognised, and admired, and extolled, as the Lamb that was slain. Now, as the Cross and the Crown are connected in the history of Jesus, so also are they in the history of his disciples. They too are required to bear the Cross. "If any man," said Jesus, "will come after me, let him deny himself, and take up his Cross, and follow me;" and again he said, "he that taketh not his Cross, and followeth after me, is not worthy of me." In conformity with these sayings, has the Cross been borne by the followers of Christ. In primitive times, they were the objects of relentless persecution, and were subject to every kind of trial and torture, which human malice could suggest, and human power inflict; but the fury and cruelty of their enemies were equalled by their own devotion and fortitude, for they "rejoiced that they were counted worthy to suffer shame for the name of Jesus," and "took joyfully the spoiling of their goods," and "loved not their lives unto the death." So also was it with many of our martyred fathers; for they were in their day exposed to like fiery trials, And what shall be the reward? They are even now constrained by the love of Christ; and through the contemplation and experience of the riches of his grace, are led to count every yoke easy, and every burden light, in following him. They feel also, and own that, infinitely meritorious as was the work of Christ, their poor and polluted services are not entitled to any recompense. And yet they too are encouraged and animated by the prospect of a great reward. Rejoice, says the Apostle Peter, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy." And these are the words of Paul, "it is a faithful saying, for, if we be dead with him, we shall also live with him, if we suffer, we shall also reign with him." In the case of Christians, therefore, as in the case of Christ, the Cross is the prelude of the Crown. And what a crown! "A Crown of righteousness," the perfection of purity, the ele vation of the soul to a state of spotless rectitude, in which, without any sin to lament, or any fall to dread, it is enstamped with the image and satisfied with the likeness of God; "a Crown of life," the perfection of blessedness,-not merely deliverance from death and suffering, but an enlargement and improvement of the faculties of the soul, a reception and experience of all the jors that can flow from the fountain of life; "a Crown of glory," the perfection of honour,-not solely Sorrow, and pain, and every care, And discord there shall cease; The soul, from sin for ever free, Shall mourn its power no more; There on a throne (how dazzling bright!) On all the heavenly minds. There shall the followers of the Lamb, In endless honours to his name Employ their tuneful tongues. Lord, tune our hearts to praise and love · STEELE. EXTRACTS OF LETTERS FROM THE the congratulations of saints, and the welcomings | of angels, but the high approbation also of the Judge of all, and an advancement to dignity and splendour like that which he himself enjoys; "a crown that fadeth not away,"-the endurance of all this purity, and blessedness, and glory, not for a lifetime or a thousand centuries, but through the ceaseless duration of eternity. O most glorious object of faith and hope! Blessed is he who is, by the Eternal Spirit, born heir to such a crown; and blessed are all the services and all the sacrifices which are necessary to prepare for his coronation. The Cross seemed heavy and hard to bear; hut what is the Cross to the Crown? Let them be cast together into the balance of the sanctuary. Lo! the one is "light, and but for a moment," while the other is "a far more exceeding even an eternal weight of glory." Oh surely when that Crown is placed by the Redeemer's hand upon the heads of his disciples, they will think the severest trials they endured were trivial and transient, will marvel that their sufferings and self-denial have been so richly recompensed, and, in a rapture of joy and gratitude, will extol that wondrous grace which has made them kings as well as priests unto God. Thus then are things, so extremely unlike, IN the month of February this year, at page 51 of the connected indissolubly, both in the history of SCOTTISH CHRISTIAN HERALD, an article is found, Jesus, and the history of his disciples. And entitled, "A Visit to the Samoan Islands." Other com"what God hath joined together, let not man put munications have arrived from the same group of islands, asunder." If Jesus had not first borne that Cross from which the following extracts are made. They of shame, he could not have worn that Crown of exhibit the power of the Divine Spirit in melting and honour; for, as he himself said, "Ought not humanizing the heart of man; the zeal and energy of Christ to have suffered these things, and to enter those faithful men whose hearts have been inclined to into his glory?" Christ crucified, therefore, choose lives of hardship and privation, for the glory of ought ever to be associated in our minds with the Redeemer, and from pity to dark souls; and a few Christ crowned: to him as dying on Calvary, of those missionary straits and difficulties, which are and then living in heaven for the benefit of his overcome by the willing mind and helpful hand, turnChurch, should our faith be stedfastly directed; ing cheerfully to all sorts of occupations. These things and while it is our duty and privilege to glory in remind us of Felix Neff, of Oberlin, of Vanderkemp, his Cross, it is our duty and privilege no less to or (shall we say?) of Paul the tent-maker; and they contend for his Crown. Nor let it be forgotten, also remind us, by contrast, of another set of men, that, in our case also, the Crown must be pre-bearing the name of ministers of Christ, whose dignity ceded by the Cross; it being written thus, "Blessed is the man that endureth temptation, for when he is tried, he shall receive the Crown of life which the Lord hath promised to them that love him." The Cross, therefore, let us willingly take up, and resolutely bear, in the prospect of the Crown. "As Jesus, for the joy that was set before him, endured the Cross," so let us be desirous and determined to serve and to suffer according to the will of God, having respect to the recompense of reward. And while relying on the merit of Jesus for acceptance, and the Spirit of God for assistance, let it be our study to live, as if hearing that solemn charge, and that gracious promise from the lips of Him, who once was crucified, but now is crowned-"Be thou faithful unto death, and I will give thee the Crown of life." HEAVEN. COME, Lord, and warm each languid heart, would be endangered, and their imagined influence with their people shattered, were they ever to be seen as fellow-sufferers, fellow-labourers, or in any exhibition of wants, either physical or spiritual, as fellows of their people. How affecting the contrast between the slothful ecclesiastic, who knows not to be mistimed of a meal, or wearied in frame, or expected to toil for his Master's sake, and the hard-working, emaciated, sunburnt missionary, labouring now with voice, then with hands; giving, now, instruction in doctrine--then, in planting, sowing, or building; and always travailing in spirit, that souls may be born into the kingdom of grace! The mental contrast, were we in circumstances to make it perfectly, is probably still stronger. The missionary, suffering the has, and finds days and months too swift in their pasloss of many things, is content with such things as he sage for the execution of his plans. But we leave the filling up of the contrast to those whose experience enables them to do it. In the "Visit to the Samoan Isles," the name of the writer was omitted, without reason. Some reader, for his own sake, and some for the sake of his forefathers, |