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the same time to be as “zealous of good works" as if our salvation depended on thein, is the arduous task of Christianity.

Our doings can only be thus righteous, when they are “ ordered by God's governance." It is not enough for the purpose of producing in a sinner a life of holiness, that he has been converted by grace from the error of his ways. Continual supplies must be received from above, or he cannot take one step aright in the path of duty. The Christian life is therefore represented as maintained by faith, because faith receives from Christ the ability to do and to suffer the will of God. The constant influence of the Holy Spirit is as essential to the continuance of life in the soul of man, as an unceasing communication of air is necessary to the life of his body. The effects, produced on animal life under the exhausted receiver of the air-pump, prove how indispensable that element is to all vitality and motion. And for this reason the third Person in Jehovah is usually described in the Scriptures, both of the old and new Testament, by a name which is also given to the medium of corporeal respiration. Happy is the man who knows by experience that “ all “ holy desires, all good counsels, and all.just “ works proceed from God."*

In offering these petitions we implore such great and inestimable blessings, as the consideration of our unworthiness might justly discourage us from aspiring to. But our prayers are presented “through Jesus Christ our Lord;" and therefore we may ask with boldness, since He Himself hath given us this comfortable assurance, “ Whatsoever ve ask the Father IN MY NAME, He “ will give it you.” He still sustains the character of the Lamb that hath been slain. He still liveth to make intercession for all those, who come unto God by Him. With His adorable name on our lips, it is a sin to doubt of a favorable audience. ESSAY IX.

* Second Collect at Evening Service.

On the Prayer for the King's Majesty.

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(HE wisest of men has declared, that "a

“ word fitly spoken is like apples of gold in pictures of silver;" the external part of which, consisting of silver curiously engraved, is beautiful and valuable; but its internal part so far exceeds, that its true excellence cannot be ascertained till it be closely examined. Whatever was the precise idea intended by the author of this allusion, the passage affords a striking illustration, as it may be applied to the religion of our Lord Jesus Christ. Though some degree of beauty may be discovered therein by a careless observer, its superlative excellence can only be comprehended by one who looks through the network of silver to the golden fruit which is contained within. A man who would form just notions of Christianity, must draw near and survey the symmetry of its parts; and also the effects which it is designed and calculated to produce on its votaries in every situation and relation, both in the present and the future world. The system of the Bible is not like a “ whited sepulchre," of which the outside only will bear inspection ; but it may be compared to the glorious orb of day, which, though revolving continually on its own axis, presents in every direction a luminous appearance. The works of man are often lovely, when viewed at a distance,

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or with the naked eye; but the works of God will bear the strictest scrutiny under every advantage which the eye is capable of receiving. “ The glorious Gospel of the blessed God” is not only beneficial to the individual who feels its influence, producing peace in his conscience, mildness in his temper, and contentment in his bosom, while it changes the ferocious lion of the forest into a gentle and patient lamb: it not * only conduces to domestic comfort, making men to be of one mind in a house, and converting the wild uproar of contentious debate into the peaceful language of prayer, praise, and hea.. venly intercourse; enabling husbands and wives, parents and children, masters and servants, to fill up their several situations with mutual satisfaction and benefit: but its influence on society at large is equally benign. If the spirit of Christianity reign in the hearts of Kings and of those who are in authority, it diffuses its salutary influence on all around, like a river, which as it flows through an extensive country, spreads fertility over all its borders, filling the hearts of thousands with joy and gladness. If it possess the bosom of a subject, it makes him a quiet and peaceable, an affectionate and useful member of society; producing in every mind, where it finds admission, so far as it prevails, without a single exception, loyalty to the constituted authorities, and obedience to the laws of the country in which the favored partaker of it lives. How different from all this is the genius of infidelity, in the effects which it produces on the heart of the individual, on the comfort of domestic life, and also on the peace and well-being of society! The last hours of the’unhappy Voltaire afford a lively comment on the wretched con

dition in which infidelity leaves its deluded ada vocates, as to the state of their own souls. Though he had for a long course of years. employed both genius and learning in the impious effort of erecting a fortress on the foundation of Atheism, which should be tenable against the artillery of a guilty conscience and the fears of death and judgment, the walls of the whole fa-bric mouldered into nothing at the blasting of the breath of God's displeasure, and left the miserable builder a defenceless prey to anguish and despair. * Similar to this was the experience of another of the sceptic tribe, the apostate Julian ; who, after a life of philosophical unbe

* The above account is fully justified by the Abbè Barruel, in his Memoirs illustrating the History of Jacobinism. From this curious and interesting work it appears, that Voltaire and his associates of the French academy had carried their antipathy to Christianity so far, that the horrible expression, Crush the wretch, (by whom they meant our most adorable Lord and Saviour) was the watch-word of the party, which they used continually in their private correspondence. It is not therefore to be wondered at, that these impious men should be made distinguished objects of Divine displeasure. The Abbè Barruel, from the most incontestable authority, gives such a description of their end, as strikes the mind with the deepest horror. Voltaire, during his last illness, which continued for three months, recanted his infidel opinions, confessed to a priest, and declared that he died in the holy catholic church. The whole time of his sickness was employed in alternate supplication and blasphemy. The remembrance of his conspiracy against Him, whom he now.invoked in vain, was continually present to his mind. His physicians, particularly Mr. Tronchin, and the Mareschal de Richelieu, fled from his bedside, declaring the sight too terrible to be sustained, and that the furies of Orestes could give but a faint idea of those of Voltaire.

The Abbè, in the sequel of this valuable work, asserts that several of the other conspirators died in the same horrors of soul with their wretched chief. - The reader, if he be a friend to revelatiou, will be highly gratified by a perusal of the whole account.

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