ousness entwined around the heart), and “cherubims of cunning work" (the divine dispensations), with which the tabernacle of God is adorned.

Whatever proceeds from the creature, "gendereth to bondage;" therefore, the law of liberty absolutely forbids all creature interference in the work of God. Every precept of the Gospel, if strictly examined, will be found to constitute a portion of the blessed charter of christian freedom. When a caution is given, "let him that thinketh he standeth, take heed lest he fall" (1 Cor. x. 12), the exhortation is not intended to lessen the believer's confidence, nor to direct his attention to himself; let him look well to the ground of his faith,-for if it be rooted and grounded in the love of Christ, it will grow exceedingly, and far from being in any danger of falling away; the Holy Ghost assures us, "If ye do these things, ye shall never fall" (2 Pet. i. 10). Believers are commanded to "give place unto wrath;" they obey the precept by fleeing to that blessed refuge, even the bosom of a precious Christ, where wrath has no place, and whither the Holy Spirit is sure to conduct every soul that has been made to feel his need. The children of God, securely lodged within this refuge, find "all bitterness, and wrath, and anger, and clamour, and evil-speaking, to be put away from them, with all malice;" and knowing, by sweet experience, that "God for Christ's sake hath forgiven them," they, from innate feeling, without any laborious endeavour, are kind, tender-hearted, and forgiving, one toward another (Eph. iv. 31, 32). Thus they walk at liberty, seeking the Lord's precepts (Ps. cxix. 45), "not by constraint, but willingly;" not from any fleshly motive, but from the life-giving energy of the indwelling Spirit.

The directions given respecting females, may be supposed by some to savour more of restraint than of freedom; "Let your women keep silence in the churches, for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law" (1 Cor. xiv. 34). But while this injunction strikes at the root of female garrulity, and banishes that troublesome intruder from the church, it substitutes the glorious privilege of conformity to Christ, who condescended to pass under the law of silence. "He opened not his mouth" (Isa. liii. 14); "He answered him to never a word: insomuch that the governor marvelled greatly" (Matt. xxvii. 14). Also this silence testifies the Lord's pre-eminence in all things, for he alone bears rule over his household, the church ; neither his children nor his servants may add to, or take from, any of his divine appointments; as the woman is not suffered "to teach nor to usurp authority over the man (I Tim. ii. 12), so "the church is subject unto Christ in every thing (Eph. v. 24). Thus a woman's silence shows forth the Lord's praise; and the words of truth declare that she who thus "feareth the Lord shall be praised" (Prov. xxxi. 30). Mary spoke not when she "took a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair" (John xii. 3). The Lord

graciously expressed his approbation of the act, and reproved those who would have condemned her. She sat in silence at Jesu's feet, and heard his word. He defended her against all accusation, saying, "Mary hath chosen that good part which shall not be taken away from her" (Matt. x. 42). No sound was heard, but that of the still small voice within, when the woman whom Simon designated "a sinner," entered his house, and "brought an alabaster box of ointment, and stood at Jesus' feet behind him, weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment" (L ke vii. 37, 38). Each silent act of adoration was noticed and approved by the great Master of Assemblies, and a full reward bestowed-"Thy sins are forgiven; thy faith, hath saved thee; go in peace." Unobserved by every eye but that of Omniscience, a poor afflicted, female crept behind Jesus in the press, and touched the hem of his garment. This secret act of faith brought glory to the Lord; and with that tide of glory, the poor woman herself was brought "fearing and trembling" to fall down before him, and tell him all the truth. The talkative Pharisees were then compelled to hold their peace, and listen to the commendation bestowed upon her. "Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague" (Mark v. 34). This slutting of mouths comprises an acknowledgment of being "in the transgression" (1 Tim. ii. 14), and as such is accepted of the Lord. The adultress (John viii. 3) had nothing to say in extenuation of her guilt. The mouths of her accusers were all open against her, but the Wonderful Counsellor who undertook to plead her cause, turned the current of events another way. He stooped to write upon the earthly mind of each of her enemies his own particular sin; at which every mouth was stopped, and they "being convicted by their own conscience, went out one by one; beginning at the eldest even unto the last." The penitent woman alone remained to learn these blessed truths :"There is therefore now no condemnation to them which are in Christ

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Jesus" (Rom. viii. 1). “Sin shall not have dominion over you: for ye are not under the law, but under grace" (Rom. iii. 14). said of each of these women made free by the Son of God, dead, yet speaketh."

It may be She, being

The apostle Paul, referring to the united churcb, asserts, "We have the mind of Christ (1 Cor. ii. 16), and the law of liberty stands in immediate connexion with this " mind;" for by it the Lord's people are perfectly joined together in the same mind and in the same judgment" (1 Cor. ii. 10). To this spiritual mind (and not concerning any frivolous quarrels in the flesh), the Redeemer has given those invaluable directions contained in Matt. xxviii. 15, 16, 17, and Luke xvii. 3, 4. They were evidently so received by the apostles when they prayed," Lord, increase our faith.' This commandment concerning offences is " exceeding broad," and the context seems to show that the right observation of it is attended with privileges beyond all human calculation; for the Lord immediately confirms with a "verily" that promise to the whole church

which he had before given to the ministry and apostleship. Matt. xvi. 19. "Whatsoever ye shall bind on earth shall be bound in heaven : and whatsoever shall be loosed on earth, shall be loosed in heaven." To this promise our glorious Intercessor adds a gracious assurance of his manifested presence, and of his Father's especial regard to the united supplications of his people, however few in number, that are gathered together in the power of the Spirit. And when these "two -a gospel ministry, and a scriptural spiritual church, "agree on earth," they carry with them a power that prevails with God and over men; for the Divine presence is to them "a mouth and wisdom which all their adversaries shall not be able to gainsay nor resist" (Luke xxi. 15).

No earthly restraints can bind the soul that has been "delivered from the bondage of corruption into the glorious liberty of the children of God" (Rom. viii. 21). Paul and Silas enjoyed this blessed freedom while in the inner prison, and their feet fast in the stocks; they yet could sing,

"Thy shining grace can cheer

This dungeon where we dwell.”

The Lord having given them this holy liberty of soul, saw fit also to liberate their bodies. He sent an earthquake which made their adversaries to tremble; the prison doors were opened, and every one's bands were loosed. These servants of the Most High God could quietly wait until their Master and Friend should cause their oppressors to come and beseech them and bring them out, and desire them to depart (Acts xvi. 39). As the Lord's free man, the beloved Peter slept composedly, notwithstanding the guard of soldiers, the fearful example of James's death, and the apparently near approach of his own. His Heavenly Keeper dealt with him according to his faith: he called him to join the assembly of them that were gathered together praying in the house of Mary, and suffered no impediment to obstruct his course; for if he gather together, who then can hinder him ?" (Job xi. 10).

Whoever presumes either to abuse or oppose this precious liberty is in a dangerous situation. Yet the Sovereign Ruler of the Universe will oftentimes endure with much long-suffering the daring advances of tyrannical despotism. He will allow his people to be brought very low, to have their spirit overwhelmed within them, and their bones scattered at the grave's mouth, until Zion is tempted to say, "The Lord hath forsaken me, and my God hath forgotten me (Is.xlix.14). Still the Supreme Governor takes no evident notice, although (like Sennacherib and Rabshekel) the enemy continues to proceed from one degree of blasphemy and insult to another. But the moment the tearful eye of faith is directed in humble supplication to the Holy One, the Lord of glory can no longer sit silent on his throne. "My bowels are troubled" (Jer. xxxi. 20). "Turn away thine eyes from me, for they have overcome me" (Cant. vi. 5). This "weakness of God (if the allusion

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may be permitted) is stronger than men" (1 Cor. i. 25). For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord I will set him in safety from him that puffeth at him (Ps. xii. 5). The church replies, "That thy beloved may be delivered, save with thy right hand, and answer me" (Ps. cviii. 6).

Brighton.

:

E. S.

THE SCRIPTURE DOCTRINE OF PREDESTINATION SHOULD BE OPENLY. PREACHED AND INSISTED ON.

Extracted from the Rev. Augustus M. Toplady's Translation of the "Doctrine of Absolute Predestination:" from Jerome Zanchius. "Ir is evident that the doctrine of God's eternal and unchangeable predestination, should neither be wholly suppressed and laid aside, nor yet be confined to the disquisition of the learned and speculative only, but likewise should be publicly taught, from the pulpit and the press; that even the meanest of the people may not be ignorant of a truth, which reflects such glory on God, and is the very foundation of happiness to man. Let it, however, be preached with judgment and discretion :-i.e., delivered by the preacher as it is delivered in Scripture, and no otherwise; by which means, it can neither be abused to licentiousness, nor misapprehended to despair, but will eminently conduce to the knowledge, establishment, improvement, and comfort, of them that hear. That predestination ought to be preached, I thus prove :

"The gospel is to be preached, and that not partially, and by piecemeal, but the whole of it. The commission runs, 'Go forth and preach the Gospel ;'-the gospel itself, even all the gospel, without exception or limitation. So far as the gospel is maimed, or any branch of the evangelical system is suppressed and passed over in silence, so far the gospel is not preached. Besides, there is scarce any other distinguishing doctrine of the gospel can be preached, in its purity and consistency, without this of predestination. Election is the golden thread that runs through the whole christian system; it is the leaven, that pervades the whole lump. Cicero says of the various parts of human learning, 'The whole circle of arts have a kind of mutual bond and connection; and by a sort of reciprocal relationship, are held together, and interwoven with each other.' Much the same may be said of this important doctrine: it is the bond which connects and keeps together the whole christian system; which, without this, is like a system of sand, ever ready to fall to pieces. It is the cement, which holds the

fabric together; nay, it is the very soul, that animates the whole frame. It is so blended and interwoven with the entire scheme of gospel doctrine, that when the former is excluded, the latter bleeds to death, An ambassador is to deliver the whole message with which he is charged; he is to omit no part of it, but must declare the mind of the Sovereign he represents, fully, and without reserve. He is to say neither more or less, than the instructions of his court require: else, he comes under displeasure,---perhaps, loses his head. Let the ministers of Christ weigh this well.

"Nor is the gospel to be preached only, but preached to every creature -i.e., to reasonable beings promiscuously, and at large, to all who frequent the christian ministry, of every state and condition in life, whether high or low, young or old, learned, or illiterate. All who attend on the ministrations of Christ's ambassadors, have a right to hear the gospel fully, clearly, and without mincing. Preach it, says Christ, publish it abroad; be its criers and heralds; proclaim it aloud, tell it out, keep back no part of it, spare not, lift up your voices like trumpets. Now, a very considerable branch of this gospel, is the doctrine of God's eternal, free, absolute, and irresistible election, of some persons in Christ, to everlasting life. The saints were singled out, in God's eternal purpose and choice, to be endued with faith, and thereby fitted for their destined salvation. By their interest in the gratuitous, inalienable love, of the blessed Trinity, they come to be subjectively, saints and believers; so that their own salvation, from the first plan of it in the divine mind, to the consummation of it in glory, is, at once, a matter of mere grace, and of absolute certainty: while they who die without faith and holiness, prove thereby that they were not included in the elect number, and were not written in the book of life. The justice of God's procedure herein, is unquestionable. Out of a corrupt mass, wherein not one was better than another, he might love and choose whom, and as many as he pleased. It was, likewise, without any shadow of injustice at his option, whom, and how many he would pass by; his not choosing them was the fruit of his sovereign will: but his condemning them, after death, and in the last day, is the fruit (not of their new election, which was no fault of theirs, but) of their own positive transgressions. The elect, therefore, have the utmost reason to love and glorify God, which any beings can possibly have; and the sense of what he has done for them, is the strongest motive for obedience. On the other hand, the reprobates have nothing to complain of, since whatever God does is just and right. And so it will appear to be (however darkly matters may appear to us now), when we see him as he is, and know him, even as we are known."

July 15, 1847.

P.