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is to be understood. In the fifth verse of the preceding chapter, the seven spirits are referred to, and they are there described under the image of fire. “And out of the throne proceeded lightnings and thunderings, and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of God." Fire is a very frequent emblem of the Holy Ghost, to represent his enlightening, invigorating, and purifying influences; and it was in the visible appearance of fire that he was given to the disciples on the day of Pentecost. " And there appeared unto them cloven tongues as of fire, and it sat upon each of them; and they were all filled with the Holy Ghost." There is only one other

passage where the seven spirits are mentioned, and there they are invested with Divine attributes--are set forth in unison with the Father and the Son as a source of grace and peace.

We refer to the first chapter of this book, the fourth verse, “ John, to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come, (that is the Father); and from the seven spirits which are before his throne; and from Jesus Christ, who is the faithful witness, and the first-begotten of the dead, and the Prince of the kings of the earth.” To give grace and peace to the church, is the prerogative of God alone, and the association of the seven spirits with the Father and the Son in the exercise of this prerogative clearly proves that the Holy Ghost is meant. The number seven is applied to him in this passage in the same sense as it is applied to the horns and eyes of the Lamb, to indicate his fulness and perfection---the variety and plenitude of his gracious influences.

(e) The horns and eyes of the Lamb are said to be the seven Spirits of God—that is, the power and wisdom of Christ are displayed in the economy of the gospel, through the agency of the Holy Ghost. For this end the seven spirits are said to be sent forth into all the earth. The influences of the Holy Ghost are procured for mankind by the death of Christ; and as a consequence of his ascension to the mediatorial throne, they are shed down upon mankind—they are sent forth into all the earth to enlighten the understanding, and to regenerate the earth. The Christian dispensation is essentially one of the Spirit, and is thus pre-eminently distinguished from all others. It is through the agency of the Spirit that the preaching of the gospel, and all other means of usefulness, are to be rendered successful. “Not by might, nor by power, but by my Spirit, saith the Lord.” The Holy Ghost sent forth on the day of Pentecost rendered the truth mighty to convince and convert; three thousand were pricked to the beart, and constrained to cry out“Men and brethren, what shall we do ?” and soon after five thousand more were added to the church. Its saving power was rapidly extended through numerous provinces, and during the apostolic age its triumphs were spread over the civilized world. Thus mightily grew the word of God and prevailed. But this success resulted from the influence of the Holy Spirit upon the labours of faithful ministers, and thus, through the Spirit, the power and wisdom of Christ were displayed, and Christ glorified in his mediatorial character. As the Holy Spirit is procured for us through the atonement and intercession of Christ, it will be sent forth in answer to prayer; and as Christ is glorified in proportion to the copiousness with which the Spirit is shed down, and as no real saving good can be accomplished without his influence, it should be a subject of earnest, believing, and incessant prayer with the churchy that the Spirit

should be poured from on high. Oh! let us shake off our sloth and indifference, and cry mightily to God, beseeching him with whom is the residue of the Spirit, to send it forth in Pentecostal effusions, restoring his church to primitive holiness, enterprise, and love, and causing his word to run and be glorified as in the apostolic times, until all“ the kingdoms of this world shall become the kingdoms of our God and of his Christ.”. This is one great object of the Redeemer's exaltation. The influences of the Spirit are his purchased gifts, and he is waiting with boundless liberality to bestow them to send them forth in answer to the prayers of his people.

3. Another part of the Redeemer's mediatorial glory consists in the universal homage he receives from all the bright intelligences which inhabit the heavenly regions, Occupying the midst of the throne, around him are placed the living ones, the four and twenty elders, and an innumerable company of angels, who all gaze with rapture on his glorious person, and worship before his feet.

The four living ones, as they are called in the original, are intended to represent enablematically a class of intelligent and happy spirits of a very exalted nature. The first was like a lion, to denote courage and vigour; the second was like a calf, or a young bullock, to signify firmness, patience, and perseverance; the third had a face as a man, to denote clearness of intelligence and strength of reason; and the fourth was like a swift, flying eagle, to signify readiness and activity in obeying the Divine commands; and they were full of eyes within, to express their knowledge and quick discernment of every object around them. This symbolical representation has some resemblance to the description of the cherubim in Ezekiel, and probably the same kind of intelligences are intended. The four and twenty elders evidently seem to be a figurative représentation of the Jewish and Christian church united. For as there were twelve patriarchs at the head of the Jewish nation, so there were twelve apostles appointed at the formation of the Christian church, both together making the number twenty-four. These are made a representation of the whole church, no longer distinguished by the different dispensations under which they lived, but all united in Christ, and their distinctions lost in the perfection and blessedness of their heavenly state. That this is a correct view of the emblematical character of the twentyfour elders, is manifest from the fact, that they are said to be redeemed by the blood of Christ, out of every kindred, and tongue, and people, and nation--that they are clothed with white robes, which mean the righteousness of the saints—that they have crowns of gold upon their heads, to denote the dignity and glory to which they are exalted; and that they

song of redeeming love to the honour of Christ their Saviour. Besides these happy and glorified spirits, there are, round about the throne, a countless multitude of angels. All these celestial beings, the living ones, the elders, and the angels are described as rejoicing in the presence of the Lamb, as gazing upon him with wonder and rapture, delighting in performing his pleasure, and ascribing to him their loftiest praises and adorations. The living ones worship him, and rest not day and night from the sacred employment; and this is their song "Holy, holy, holy Lord God Almighty, which was, and is, and is to come.” The four and twenty elders, that is, the whole church, cast their crowns before him and worship him; and this is their song," Thou art worthy to take the book and to open the seals thereof; for thou wast slain and

sing the

hast made us kings and priests unto our God.” The countless multitude of angels round about the throne praise him; and this is their song, which they sing with a loud voice- Worthy is the Lamb that was słain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” To these songs all animated nature subjoins a chorus of praise to Him that sits upon the throne, and to the Lamb. “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, “ Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four living ones said Amen; and the four and twenty elders fell down and worshipped him that liveth for ever and ever."

Such is the Scriptural representation of the mediatorial glory of Christ. He was once slain, but he lives again to die no more. He reigns in royal authority and dignity—he exercises the Divine prerogatives of infinite wisdom and power-he sends forth the influences of his Holy Spirit in answer to the prayers of his church—he carries onward aggressive operations upon the empire of Satan, enlarges the bounds of his own spiritual dominion, and he receives the unceasing homage and adoration of all holy and happy intelligences. This is he whom some, in the face of these convincing facts, pronounce to be a mere man !

A mere man, and yet cherubim and seraphim worship him as God! A mere man, yet the whole church in heaven, freed from all sin, prejudice, and error, worship him as God! A mere man, yet myriads of angels worship him as God! A mere man, yet all animated beings, rational and irrational, are described as doing homage to him as their Creator and Sovereignas worthy of the highest adoration, glory, and praise. How monstrous, and how absurd ! Such a doctrine charges all heaven with idolatry, and makes the Deity an abettor of the sin. Away with such blasphemy,

friends, be grateful that we have been led to adopt a faith more consonant with the testimony of revealed truth, and a practice sanctioned by the example of the glorified in heaven, as well as the holiest on earth.

They sing the Lamb in hymns above,

And we in hymns below." In worshipping Christ we are paying him that homage in time, which we know, if faithful, will be our honour, delight, and bliss, through all eternity.

From the view we have taken of this passage, we see that Christ, as a sacrificial victim, has provided salvation for all men, and that all may obtain it through his death and intercession. This salvation is free, full, and present; but repentance and faith are absolutely essential to the realization of its blessings. "."Except ye repent ye shall all likewise perish;" and “ He that believeth not shall be damned.” Without repentance and faith we have no more interest in the blessings of the gospel than if Christ had never died-than if a dispensation of grace

had never been provided, We are under the curse of the law, and liable to at the penalties it denounces upon the transgressor. We are exposed to the wrath of God and the Lamb, and dying in impenitence, shall be made accountable for our rejection of the Gospel, as well as our violation of the law. Let the sinner reflect upon his condition, and repent; and let him do it now, lést to-morrow be too late; for " Now is the accepted time; behold, this is the day of salvation." Satan, the world, and

Let us, my

carnal nature plead for delay, and refer to a future period as a more convenient season; but reason, conscience, and the authority of God imperatively demand immediate repentance. Delays are dangerous, awfully dangerous. They change the day of grace into the day of judgment, and the compassion of the Lamb into the fury of the Lion of the tribe of Judah. Because there is wrath, beware lest he cut thee off at a stroke; then a great ransom cannot deliver thee.

From this subject let the believer derive encouargement and hope. The Lamb who once suffered is now glorified, and in his exaltation presents an instructive archetype of that blessedness and honour which the faithful and persevering Christian shall finally realize. It is a faithful saying, “ If we suffer with him, we shall also reign with him; but if we deny him, he will also deny us.” “To him that overcometh will I give to sit down with me on my throne, even as I have overcome, and am set down with my Father on his throne.” Animating prospect! We shall shortly take our place amongst the shining multitude before the throne, and unite with their anthems and hallelujahs to God and the Lamb. Let this cheering truth nerve us to our duty, inspire us with courage, and urge us to persevere. While in this world let all our energies be employed in bringing glory to Christ. We are not our own, but are bought with a price, and are, therefore, under the most powerful obligations to glorify God in our bodies and our spirits, which are his. By experimental and practical holiness, by the unreserved consecration of property, time, and talents, and by the most zealous and devoted labours in his cause, let us endeavour to extend the knowledge of his truth, and hasten that blessed era, when the whole earth shall be filled with his glory, and all flesh shall see his great salvation. Thus Christ shall see of the travail of his soul, and be satisfied. Even so, Lord Jesus ! Let thy kingdom come, and thy will be done in earth as it is in heaven. Amen and Amen.


CHILDREN of God! who pacing slow,

Your pilgrim path pursue,
In strength and weakness, joy and woe,

To God's high calling true;

Why move ye thus, with ling’ring tread,

A doubtful, mournful band ?
Why faintly hangs the drooping head,

Why fails the feeble hand?

Oh! weak to know a Saviour's power!

To feel a father's care!
A moment's toil, a passing shower,

Is all the grief ye share.

The Lord of light, though veil'd awhiile,

He hide his noontide ray,
Shall soon in lovelier beauty smile,

To gild the closing day,
And, bursting through the dusky shroud,

That dar'd his power invest,
Ride, thron'd in light, o'er every cloud,

And guide you to his rest.


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The argument in support of the immateriality, and consequent immortality of the soul, founded on the mutations of animal life, has been so clearly and forcibly expressed by Lord Brougham, in his discourse on Natural Theology, that I think it may be well to give it further publicity, by inserting it in the Magazine.

I am, yours sincerely,

T. MILLs. The strongest of all arguments, both for the separate existence of mind and its surviving the body, is drawn from the strictest induction of facts. The body is constantly undergoing change in all its parts. Probably no person of the

age of twenty has one single particle in any part of his body which he had at the age of ten; and still less does any portion of the body he was born with continue to exist in or with him. All that he before had has entered into new combinations, forming parts of other men, or of animals, or of vegetable or mineral substances, exactly as the body he now has will afterwards be resolved into new combinations after his death. Yet the mind continues one and the


without change or shadow of turning.” If the strongest argument to show that the mind perishes with the body, nay, the only argument be, as it indubitably is, derived from the phenomena of death, the fact to which we have been referring affords an answer to this. For the argument is, that we know of no instance in which the mind has ever been known to exist after the body. Now here is exactly the same instance desiderated, it being manifest that the same process which takes place on the body, more suddenly at death, is taking place more gradually, but as effectually in result, during the whole of life, and that death itself does not more completely resolve the body into its elements, and form it into new combinations, than living fifteen or twenty years does destroy, by like resolution and combination, the self-same body. And yet after those years have elapsed, and the former body has been dissipated and formed into new combinations, the mind remains the same as before, exercising the same' memory and consciousness, and so preserving the same personal identity as if the body had suffered no change at all. Here, then, we have that proof so much desiderated—the existence of the soul after the dissolution of the bodily frame with which it is connected. The two cases cannot, in any soundness of reasoning, be distinguished; and this argument, therefore, one of pure induction, derived partly from physical science through the evidence of our senses, partly from pyschological science by the testimony of our consciousness, appears to prove the possible immortality of the soul almost as rigorously as if one were to rise from the dead.


Piety is “ obeying from the heart the form of doctrine delivered” to us in the Gospel. It is the impress of the truth on the understanding, the affections, and the conduct. It is the moral salvation which the Scrip

* Extracted from a pamphlet lately published by Jackson and Walford, and entitled “ A Revived Ministry our only Hope for a Revived Church. By one of the least amongst the Brethren."

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