in bringing forward temptations to the mind, under various forms. Often does the Christian find himself assaulted with these, often in a manner which he little expected, and always would they prevail against his peace, were it not for the aid and protection he receives from his almighty Saviour. But he who so often manifested his power over the prince of darkness while here on earth, has not less ability to control and defeat his designs, now that he has ascended on high. He will not suffer his people "to be tempted above that they are able; but will, with the temptation, also make a way to escape, that they may be able to bear it." To open to their view the remaining depravity and deceitfulness of their hearts, and thus to increase their humility and their sense of dependence on their Lord, he may permit the tempter, as in the case of Peter, to prevail to a certain length. But out of every temptation the King of Zion will, at length and without fail, deliver his subjects: and their peace, like a mass of iron, which settles deeper in the earth for being shaken, shall become the more firm and stable, from all the shocks which it receives.

The world is, also, a dangerous enemy of the Christian's peace. By stealing insidiously into his heart, and mingling its love unduly with the current of his better affections-by terrifying with its frowns, oppressing with its cares, and seducing with its blandishments, it often destroys the holy tranquillity of the soul. But the great Captain of salvation will not suffer it finally to prevail. By the winning influences of his grace, or by the rod of correction seasonably applied, he will wean every sincere follower's heart from this unhallowed attachment, and make him say, with his servant of old-"Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee."

The flesh, with its affections and lusts, is likewise a most dangerous and successful enemy to the peace of the believer. Unsanctified desires, propensities, emotions, and passions, frequently plead for indulgence, and too often break forth into open sin. Coldness, indifference, and indisposition to duty, often oppress the spirit, and make it drag heavily along its Christian course. The mind, thus affected, may be, for a season, at war with itself. But, Christians, Christ is your peace. From his kingly office, you are to seek for a victory over your corruptions, and the removal of your spiritual sloth. He can subdue all these enemies, and set you at liberty from your bondage to them, and quicken you effectually in the divine life. Apply earnestly to him, and in his own good time, he will give you that enlargement which is best; and in the meantime, he will never suffer you wholly to fall before them. Be mindful that in him, and not in yourselves,dies your strength and your safety, and to him seek incessantly, that you may "be strong in the grace which is in Christ Jesus."

Christ is also a prophet-He was “ that prophet that should come into the world." He revealed the method of salvation more clearly and fully than it had been known before. By his Spirit, applying the truth of his word, he still reveals himself in the hearts of his people, and manifests himself unto them "as he does not manifest himself unto the world." Here is the Christian's refuge from that ignorance, blindness, and darkness, which sometimes so fatally destroy his peace. Losing those clear views and that affecting sense of spiritual and eternal realities which once he possessed, the believer is often disquieted and perplexed, and is sometimes ready to condemn himself as wholly graceless. But in the prophetic office of his Saviour, he is made to find peace. By the enlightening influence of his Spirit, the darkness is

chased away, and the clouds which overshadowed his mind are dispelled: or if, in any degree, they remain, the gloom is abated; there are intervals of light. The Sun of righteousness sheds down his beams in such measure, as to enable him "that walked in darkness and had no light," to perceive that he is travelling the path which will terminate in the regions of eternal day.

Under the teachings of Christ in his prophetic office, his people likewise obtain spiritual views of revealed truth, which unsanctified men never possess. Real Christians, also, by divine illumination, often perceive, in various parts of the sacred word, a beauty, an excellence, and a suitableness of the truth to their own condition and wants, which greatly promote their edification and animate their hopes. In short, the Spirit of grace and truth, as the Spirit of Christ in his prophetic office, teaches them rightly to apply and trust the promises, to understand their own character and state, and to discern the wise design and benevolent intention of providential dispensations-even of those which once seemed mysterious and trying to their faith-in such a manner as to restore their peace when impaired, to establish it when possessed, and to put a song of praise into their mouth, to a faithful and covenantkeeping God.

Christ, in fine, is a priest-" He is a priest forever after the order of Melchisedec-he hath an unchangeable priesthood: wherefore he is able, also, to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such a high priest became us who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people, for this he did once, when he offered up himself."

Every practical Christian has learned from his own experience, how essential to the preservation of his peace, is this priestly office of the Redeemer. Deeply is he sensible of many and aggravated offences against his heavenly Father; numerous, if not reproachful backslidings, he has to bewail; innumerable instances of ingratitude he sees in his life; inexcusable and repeated omissions of duty, present themselves to his view, and great imperfection he discovers in his very best performances. Comparing, therefore, his life with the strict demands of the law, or the purity and holiness of the nature of God, his own heart condemns him, and he knows that "God is greater than his heart and knoweth all things." In those eyes which cannot behold any sin but with abhorrence, he who is sanctified but in part, must necessarily appear unspeakably more polluted than in his own. But still Christ is

his peace. When, with a penitent, broken, bleeding heart for his sins, he can get near to the throne of grace, and plead in faith the value of the peace-speaking blood of his Redeemer, he feels that all the threatenings of the law are disarmed of their terrors. He views Christ, in his priestly office, as having made a full satisfaction for sin and transgression; and when he is enabled by the arm of faith to take, as it were, a firm hold of this satisfaction, and bring it before the throne of grace, and there plead its glorious all-sufficiency, he feels that it must prevail. It must prevail against the cry of all his guilt, for it is of boundless worth, and God hath declared that whosoever cometh unto him in this way he will in no wise cast out. O my brethren! when, in the exercise of precious faith, you find a blessed enlargement of heart to plead the righteousness of Christ-to plead it with a sense of its perfection and its infinite value-does it not give you a peace which passeth all un

derstanding?" Does it not make you to rejoice in good hope of the glory of God? Does it not make you feel that you have an argument that is irresistible? Does it not, in a word, and that the word of God, persuade you satisfactorily, that "being justified by faith, you have peace with God through our Lord Jesus Christ."

Did time permit, I might enlarge on what I shall only state in the most summary manner.-That he who is at peace with his God, and in peace with himself, on the terms of the gospel, will also be at peace with the world. He will "seek peace and pursue it;" he will endeavour to be a peace-maker among all with whom he has intercourse; and for himself, "if it be possible, as much as in him lieth, he will live peaceable with all men."

To improve the subject, let us reflect

1. If Christ is our peace, if he is so in an exclusive sense, then those that are not united to him by a vital faith-those that are out of Christ -are out of the path of peace. Yes, let me proclaim it with an awful solemnity," there is no peace, saith my God, to the wicked." Let me, in faithfulness to the souls of those whom I am bound to watch, most seriously admonish every Christless sinner in this assembly, that he is travelling a peaceless path. Dear inconsiderate immortals, believe it for your good, that while you are not reconciled to God through Jesus Christ, there is nothing but pain in your prospects, and disappointment in your pursuits. "Destruction and misery are in your ways, and the way of peace you have not known." All the demands of God's violated law stand good against you. Not one of them is or can be cancelled, till by faith you are interested in the divine Redeemer. Till then, you are under the curse, and liable, every moment, to its full execution. But

2. As Christ has been made a peace offering for the sins of men, and the gospel is published for the express purpose of inviting them to return unto God, will not this prevail with every soul who is here present, to endeavour to lay hold on Christ and on eternal life by him? Is heaven proclaiming peace, and is the guilty world for a war against the Almighty? Is the Saviour pursuing rebels and aggressors, and almost compelling their acceptance of his rich offers, and will they obstinately refuse to hear, obey, and live? What madness half so desperate as this! Men and brethren! I beseech you by the gentleness of Christ, to turn to him for salvation. On this occasion, especially, I would plead with every heart that is not wholly lost to gratitude and duty. Here, over the emblems of the body and blood of that Saviour whom your sins contributed to slay; over the remains of a friend that loved us with a love that was stronger than death; over the ashes, as it were, of that burnt sacrifice which was made for your peace; over the symbols which exhibit the Redeemer "evidently set forth crucified among you”—I do tenderly and most solemnly obtest and conjure you, that you renounce your sins, and without delay flee to Christ for salvation; that you "kiss the son lest he be angry, and ye perish from the way."

3. Lastly. This subject speaks the most comfortable and encouraging language to those who are about to sit down at the table of the Lord. Christ is our peace; and now, dear brethren, we are going to commemorate the great transaction by which peace was obtained. To this the dear Redeemer here invites us. Let us endeavour to draw near in the exercise of repentance, faith, and love. Must we not be filled with penitential sorrow, while we recollect the sins which needed such a sacrifice to make expiation for them? Must we not be deeply grieved,

and humbled, and abased, while we think that our sins had their full share in the infliction of agony, crucifixion and death, on the Lord of life and glory. Truly, the infinite malignity, and the tremendous punishment due to sin, no where appear so conspicuously-not even in the flames of hell-as in the cross of Christ. Here then, let us contemplate our guilt and our desert; and let penitential sorrow melt our hearts, and bring us very low before our God. But blessed be his holy name, while the demerit and desert of sin are most conspicuously and awfully displayed in the sacrifice of Christ, that same sacrifice exhibits, with equal clearness, the complete atonement, the full satisfaction, the finished expiation, which was made for that very sin, though it be "of a scarlet colour and crimson dye," in behalf of all who look away from every thing else, and trust their souls simply, unreservedly, and confidingly, into the hands of their redeeming God. So, beloved brethren, let us now do. Let our faith embrace him without wavering. Let us afresh "put on Christ." In the exercise of precious faith, let us draw over us the spotless robe of the Saviour's righteousness, that it may "be unto and upon us," to cover all our guilt and our pollution, to be our complete justification before the throne of God, and prove our title to eternal life. With this "wedding garment," let us go to the gospel feast before us; and there, with the appointed symbols and seals, let us solemnly re-ratify our covenant engagements to our blessed Lord, and take his renewed covenant pledge that he will be "our peace" for time and for eternity. "O the breadth, and length, and depth, and height, of the love of Christ-it passeth knowledge." Yes, verily, we can never know it fully in time, and it will form the delightful study and meditation of glorified spirits throughout eternity. But we are taught so to contemplate it now, as that we may "be filled with all the fulness of God." Help us, gracious Lord, in these contemplations, while we sit at thy table; and let thy "love constrain us" to consecrate our hearts and our lives to thee; and O be thou with us, to make us faithful unto the death, that we may receive the crown of life eternal. Amen.

From the Edinburgh Christian Instructor.

ON SPIRITUALITY OF MIND.

Religious conversation with enlightened and experienced Christians, is a means of promoting spirituality of mind. This may be proved by a variety of considerations. Spiritual-mindedness is a social principle. There is nothing selfish, nothing exclusive in it. The soul in which it has its residence, is one that is taught not only to love God supremely, but also to love his neighbour as himself. It is the gift of the Spirit, who unites in the bonds of Christian affection all the children of God, to whatever denomination they belong. "They have all the same faith, the same hope, the same baptism." The privileges of one are the privileges of all. And though a regard to prudence may prevent the experienced believer from making known to all men indiscriminately, the workings of the Spirit within him, it is clear, that duty and inclination prompt him often to say to his fellow saints, "Come and hear, all ye that fear God, and I will declare what he hath done for my soul!" This gives rise to spiritual conversation. The social principle is called into action. The views and feelings, the hopes and joys that are operating in the solitary breast, acquire a deeper interest by their being communicated. "As iron sharpeneth iron, so doth the countenance of

a man his friend." And the mutual interest that is thus awakened cannot fail to promote spirituality. The scattered embers are collected, and fanned into a bright and steady flame. Not in solitude, in cloisters and cells, but in the family circle, in fellowship meetings, in the congregation of the saints, piety flourishes most. We are told by the prophet Malachi, that in his day "they that feared the Lord spake often to one another, and the Lord hearkened and heard it, and a book of remembrance was written before him, for them that feared the Lord and thought upon his name." Then the experience of the two disciples with whom Jesus conversed on the way to Emmaus, speaks volumes in favour of the practice I am recommending. "Did not our hearts burn within us while he talked to us by the way, and while he opened to us the scriptures?" Now, why is it that this is recorded? Why is it that we find Christ on all occasions dwelling on heavenly themes when conversing with his disciples? Why is it that one distinctive feature in the conduct of believers is, that they have their conversation in heaven? Is it not to remind us of our duty and privilege, when we meet in private? As professing Christians, how wise, how pure, how holy and heavenly should be our conversation! If the men of the world talk about what is dearest to their hearts, what a reproof does their conduct administer to the servants and people of God, if they do not speak frequently and with the deepest interest, of the things that belong to their everlasting peace? It is high time that the religious world should assert its dignity. The low gossip of the day, the talk of the world, is beneath those who are taught the mind of the Spirit. When we meet, therefore, let it be for our spiritual improvement. Let us help one another in our journey heavenward, and like Rutherford, and Leighton, and Brainerd, we shall find that even here a portion of heaven's holiness and felicity is largely experienced, and that to be spiritually-minded is life and peace.

JAMES VI. AND JOHN KNOX'S DAUGHTER.

Elizabeth, the third daughter of John Knox, was married to John. Welch, who was sentenced to death, for resisting the unjust measures of James VI. to overturn the Church of Scotland. Mrs. Welch found access to the king, when the following singular conversation took place: The king having asked her who was her father, she replied, "Mr. Knox." "Knox and Welch," he exclaimed, "the devil never made such a match as that." "It's right like," she replied, "for we never speired (asked) his liberty." He asked her how many children. her father had left, and if they were lads or lasses. She said three, and they were all lasses. "God be thanked," exclaimed the king, "for an they had been three lads, I had never bruiked (enjoyed) my three kingdoms in peace." She again requested that he would give her husband his native air. "Give him his native air!" said James, "give him the devil." "Give that to your hungry courtiers," said she, offended at his profaneness. At last he told her, that if she would persuade her husband to submit to the bishop, he would suffer him to return to Scotland; when Mrs. Welch, lifting up her apron, and holding it towards the king, replied in the spirit of her father, "Please your majesty, I'd rather kep (receive) his head there."-[Dr. M'Crie. Ch. Adv.-VOL. XII.

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