viate the extreme of either of these; and the benefit of this property, in this respect, is exemplified in a striking manner when a descending current of very cold air, from the upper regions of the atmosphere, takes place towards the earth, for, by the greater pressure to which it is then subjected, there is a condensation of it, and its consequent elevation in temperature to that of the surface below. When the air, also, is rarified by heat it becomes lighter, ascends, and is replaced by cooler air flowing in from the sides, so that a greater equability of temperature on the earth's surface is thus maintained. Owing to the same elasticity the air is fitted for conveying sound, and thus the necessary, or instructive and

pleasing intercourse of conversation can be carried on, and the delights of music enjoyed by men, and even the lower animals can express to one another their feelings or their wants. The transparency of the air permits the ready exercise of vision in regard to distant objects; and the air being incdorous itself it becomes the appropriate medium of bringing to the organ of smell the odours of other bodies, either to gratify the sense or to fulfil the more important purpose of indicating the nature of the food, or warning against what would be hurtful. The agitation of the air in wind, by shaking plants, tends to promote their growth, the freedom of the expansion of their parts, and the proper action of their vessels; and it also braces up and renovates the health of the animal frame, and even brightens and reinvigorates the powers of the intellect. By it the accumulation of noxious vapours at any one point of the earth's surface is prevented, and, by the motion so communicated to them, large bodies of water are not permitted to remain stagnant, and give out noxious exhalations.

The pressure of the atmosphere is also of the utmost consequence in preserving plants and the bodies of auimals in their proper condition. This pressure is equal to from fourteen to fifteen pounds on every square inch of their surface, and the effect of it is to prevent their fluids from passing into the vaporous state. This will appear from a simple statement of facts. The temperature of the body in many animals is from ninety-six degrees to a hundred and three degrees of the thermometer. According to different experiments water boils in a vacuum at from seventy-two degrees to eightyeight degrees. Now, assuming even the highest of these numbers to be the correct one, it is evident that, were the pressure of the atmosphere removed, the blood of such animals would boil in their veins, and their fluids pass in vapour through the pores of their bodies. A similar effect would he produced upon plants, whenever they became heated up to that point by the rays of the

sun.

But water passes quickly into vapour at a temperature considerably lower than its boiling point, so that the transmission of vapour, through the pores of living organic bodies, to a degree inconsistent with the continuance of life, would, in such a case, take place at a temperature much lower than that which has been stated. Were the pressure of the atmosphere then to be withdrawn, the consequence would be that the fluids of animals would soon be drained by passing off in vapour; or, to avoid this, it would be necessary to cool them down to a degree that would preclude the performance of the vital functions as they are at present constituted. Indeed, unless additional means were employed to keep up their temperature, the very evaporation thus occasioned would soon reduce it by rapidly carrying off their heat. Plants, too, under like circumstances, would, by losing their sap, become flaccid, and speedily wither. Paradoxical, then, as it may appear, the inference seems to be irresistible, that, were the pressure of the air to be removed, animated beings, should they continue to possess the same constitution as they do at present, would be destroyed, perishing by one or the other of the alternatives of being boiled or

chilled to death. In addition to this, if we are to draw a conclusion from the accounts of those who have ascended lofty mountains, where the air is extremely rare, there is reason to suppose that the pressure of the atmosphere aids in preserving the proper balance and action of the mental faculties themselves.

CHRISTIAN TREASURY.

If we think of our ill desert, we shall be less disThe Afflictions of God's People a salutary discipline. posed to complain of affliction, and more disposed to ing, and patience. These are severally necessary to wonder at the riches of his goodness, and long-sufferprepare us for that state of perfection and happiness to inquire if the various corruptions of our evil hearts are which the Lord is conducting all his children. Let us Christian graces of faith and hope, humility and grati more subdued; if we are abounding more in the truly tude; if this world be growing less and less to us, and if we are more constantly and ardently aspiring to the possession of those better things above, where Christ sitteth at the right hand of God. Oh that we might experimentally know what it is to have our life hid with Christ in God! The description of the Christian life given by the Apostle Paul is wonderfully striking, Gal. ii. 20. Nothing but real experience will give us a due apprehension of the apostle's meaning. Let us, then, daily sit at the foot of the cross, and look to Jesus who was crucified. If our eyes are opened to behold the spiritual glory of a Saviour who was once dead, but is now alive, and behold! he lives for evermore, the glory of this world will utterly disappear. It will lose its power to seduce us, and we shall, with holy contempt, turn away our eyes from all its lying vanities. For by the cross of Christ the world shall be crucified unto us, and we unto the world. Christ

will occupy that room in our hearts which the world

had usurped, and our conversation will be in heaven. We shall be able to say with Paul, "to me to live is Christ, and to die is gain." Blessed temper of mind! of days and years, and long for the arrival of that hapMay it indeed be ours! We shall rejoice in the flight piest year, of that happiest day of our lives, when the

Lord shall send for us home to our Father's house, that where he is, we may also be for ever.-Rev. Dr CAMP(Sermons and Minor Theological Pieces.)

BELL.

The

A Religious life a pleasant life.-Oh, it is a pleasant thing to be religious! How happy are they who have attained nearest to perfection in humility and holiness! They are happier than any others on earth, though they have more enemies to encounter. devil, the world and their own evil hearts are indeed against them; but what of that? The pleasures of a holy life soon make up for all: I would rather bear the reproach of Christ, than enjoy the pleasures of sin for a season. It is a life in which there ought to be no ease; for it is a warfare; and we have so many enemies, that we must always be on our guard, ready to fight: it is a battle on the high places of the field; and oh! but it is a pleasant one. There is something so delightful in this boly struggle that I know not what to say of it; but this I will say, that there is more real joy in the mortification of one lust, or idol, than in a thousand years living in sin.-MRS. SIMPSON. (Diary.) Seek to Grow Better.-It is some hope of goodness not to grow worse: it is part of badness not to grow better. I will take heed of quenching the spark, and strive to kindle a fire. If I have the goodness I should, it is not too much, why should I make it less? If I keep the goodness I have, it is not enough. Why do I not make it more? He never was so good as he should be, that doth not strive to be better than he is: he never will be better than he is, that doth not fear to be worse than he was.-WARWICK. (Sparc Minutes.)

SACRED POETRY.

THE MOUNTAIN SANCTUARY.

These are the precious of the earth, the gems
Of God's creation, brightened by his ray;
When suns and systems shall be wrapp'd in flames,
And, like a scroll of parchment, pass away;
This faithful flock shall never know decay,
But from corruption's bondage having flown,
Shall bathe in floods of everlasting day,
Where Christ, their brother, hath already gone,

And drink the living stream which issues from the throne.
BLEAK was the winter Sabbath morn,

And dreary was the sky,
When the persecuted left their caves,
To worship the Most High.
An unfrequented mountain-gorge
Received the trembling flock;
Their canopy was mist and clouds-
Their altar was the rock.

The eagle o'er their sanctuary
Majestically soar'd,

And scream'd discordant, while the crowd
Most rev'rently ador'd.

The chilling wind moan'd fitfully

Through groves of stinted pine;
And the torrents rush'd and thunder'd
Through the desolate ravine.

And from that lonely rugged spot
Ascended, rich and rare,

The incense of the contrite heart-
The sacrifice of prayer.

And angels from the heights of heaven

Did look complacent down

On the honour'd heads that soon should wear
The martyr's glorious crown.

And grey-hair'd sires forgot their griefs,
And all their wrongs forgave,

When they heard of Him whose power burst
The barriers of the grave.

And widows, poor and desolate,
And homeless orphans, pray'd

For pardon from the throne on high
On their oppressor's head.

And matrons, haggard, pale, and wan,
With babes upon the breast,

Expell'd from husband, hearth, and home,
Gaunt, destitute, oppressed,
Exulted in their sufferings,

Nay, smiled at torture-death,
And gazed on the Sun of Righteousness
With the eagle eye of faith!

And woe-worn groups, in manhood's prime,
By tyranny harass'd,
Whose tatter'd garments, matted hair,

Stream'd on the wintry blast,
Attun'd their voices solemnly

To an high and holy theme;

And the strains of Zion blended with
The roaring of the stream.

The ruthless conqueror may climb
The slippery steep of fame;
And venal pens corroding brass

Immortalize his name.

Unfading wreaths, celestial palms,

And crowns are their reward,

Who brave the tyrant, when the sword
Of persecution's bared.

MISCELLANEOUS.

Vedder.

The Conversion of an intended Self-murderer.-In an unpublished letter from Mrs Webber, London, to Mr

Archibald Wallace, Edinburgh, dated 24th May 1759, and from which we made an extract in a former number, we find the following instance of conversion :-" When Mr Romaine was here, he told me something concerning the success of his ministry, which I cannot forbear relat ing to you, Sir, knowing it will greatly rejoice you. A young gentleman, who had a large fortune, lived very extravagantly and wickedly, till he spent every farthing of it. In this condition, he applied to his companions in wickedness for relief, who had helped him to squander his money away, but in vain their ears were deaf to his cries. In short, he knew not then what to do he was above working for a maintenance, and as much ashamed to beg. When reduced to this extremity, the great enemy of souls put this thought into his head: Put an end to your misery, by destroying yourself-you have no other remedy left. He fell in with the temptation, so as to determine on the horrible action; but then, in what manner, was the next thing to be thought of. Drowning himself, he presently concluded upon; and accordingly filled his pockets with such a weight of lead, for this purpose, as he could scarce walk under. He proposed to go to the Temple, and there throw himself into the Thames. He set out with this resolution, and was got as far on his way as Fleet Street, when, hearing the people singing at St. Dunstan's, where Mr Romaine was going to preach, he stepped in. He had no mind to stay, thinking he might as well go, and do what he designed-what signified hearing Romaine preach? However, he staid till the words were read, "Do thyself no harm," &c., which Mr Romaine was to be upon; and they being so exactly suited to his case, greatly surprised him; nay, more so, when the whole discourse seemed studied for him only. Well; he wondered how Mr Romaine should know what he intended-it was very strange, indeed. It pleased the Lord so to bless Mr Romaine's sermon to him, that his intention, when he went out of Church, was otherwise than when he came in. Those strong convictions that he then was under, there is great reason to hope, ended in sound conversion. He is now esteemed a real Christian, and is a gentleman's coachman in this city. See how providence and grace both concur to bring about the designs of Infinite Wisdom!"

Death. If I die, the world shall miss me but a little, because it hath such store of better men; I shall miss it less, because it hath so much ill, and I shall have so much happiness.—JOSEPH HALL. (Meditations and Vows.)

Discourage the Slanderer.-Consent hearteneth sin, which a little dislike would have daunted at first. As we say, there would be no thieves if no receivers; so there would not be so many open months to detract and slander, if there were not so many open ears to entertain them. If I cannot stop another man's mouth from speaking ill, I will either open my mouth to reprove it, or else I will stop mine ears from hearing it, and let him see in my face that he hath no room in my heart. JOSEPH HALL. (Meditations and Vows.)

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No. 119.

ON THE DIFFERENCE BETWEEN JUSTIFI-
CATION AND SANCTIFICATION.

BY THE REV. ROBERT INGLIS,
Minister of Lochlee.

JUSTIFICATION includes both pardon of sin and acceptance with God. It is an act of the supreme Judge, imparting absolution to those who are guilty and under the sentence of condemnation, and receiving them into favour, not on account of any merit in them, but "only for the righteousness of Christ imputed to them, and received by faith alone." All mankind are sinners and can do nothing well-pleasing in the sight of God, who is of purer eyes than to look upon iniquity, or the workers thereof; and all mankind must have perished for ever, had not God, in his abundant mercy, provided a remedy. When none could by any means redeem his brother nor give to God a ransom for his own soul, he was pleased to furnish a substitute in the person of his only begotten and well-beloved Son. For the sake of guilty men, the Lord Jesus Christ magnified the law of God and made it honourable; he satisfied the demands of divine justice on their account; he bore the penalty of their transgression; and suffered in their room and stead, the just for the unjust. Without compromising his justice, the pardoning mercy of God may now be exercised to the chief of sinners, for in the act of justification God, of his free grace, reckons that which was done by the substitute, as if it had been done by the transgressor who believes in his name; in other words, when a sinner believes in the Lord Jesus Christ God will accept him as righteous in his sight, only for the righteousness of Christ fulfilled in his stead and imputed unto him. In a court of law, when a person accused of any crime is brought before the judge, and found not guilty, in legal phrase he is said to be justified, he is innocent of the crime laid to his charge, and requires no pardon because he has committed no offence; if, on the other hand, he be found guilty, he may be pardoned, but as the pardon proceeds upon the ground that he was guilty, he cannot be justified or declared innocent; and thus the character that needs pardon and the character that claims justification can never be united in the same individual. God is the judge VOL. III,

PRICE 1d.

of all, and he is both "just, and the justifier of him which believeth in Jesus." Rom. iii. 26. At his tribunal man, considered as a sinner, might be pardoned, but he could not be justified. Justifi cation takes place when he is accounted righteous and having no personal righteousness, it is only through the imputed righteousness of another that he can be justified; thus St. Paul desires that he might "win Christ, and be found in him, not having his own righteousness which was of the law," and therefore imperfect and insufficient for justification, because by the deeds of the law there shall no flesh be justified, "but that which is through the faith of Christ, the righteousness which is of God by faith." Phil. iii. 9. And as God pardons the sins of those who are justified, and accepts the satisfaction from a Surety which he might have demanded from them,-as he provided that Surety and requires that he should be received by faith" which is not of ourselves, it is the gift of God," so it is evident that justification is wholly an act of God's free grace.

This

Sanctification is a privilege purchased for us by our Saviour, given to those who are justified, and wrought in them by the grace of God. To sanctify means to make holy, and the saints are sanctified or made holy when the blood of Jesus is sprinkled on their consciences, to cleanse them from all sin, and to purge their hearts from dead works, that they should serve the living God. Sanctification refers both to the heart and conversation; the fountain must be first purified before the streams that flow from it can be pure. The nature is gradually renewed after the image of God, in knowledge, righteousness, and true holiness. change of heart produces a corresponding change in the conduct and conversation. The power of sin is weakened, the love of it is lessened,the life of holiness is begun and persevered in, so that daily dying unto sin the believer lives unto righteousness, and is fruitful in every good word and work. He delights in the law of the Lord, it is his meditation by day and by night; it is of more estimation in his sight than thousands of gold and silver; "the law of his God is in his heart, none of his steps shall slide." Ps. xxxvii. 31. Sanctification is also perfect in part but imperfect in degree, that is the whole man is renew

especially at communion occasions: such as Mr Robert | Bruce, and several other godly ministers, the Countess of Wigtoun, Lady Lillias Graham, the Lady Culross, the Lady Bantone, and sundry others. The while I was in Stirling, Mr Patrick Simpson was minister there, a learned man, godly, and very faithful in the cause of God; and in Glasgow, I heard Mr John Bell, a grave serious man, and Mr Robert Scot, who also was once deposed for opposing the corruptions of the time.

I do not remember the time or means particularly, whereby the Lord at first wrought upon my heart. When I was but very young, I would sometimes pray with some feeling, and read the word with delight; but, thereafter, did often intermit any such exercise; I would have some challenges and begin, and again intermit. I remember the first time that ever I com. municated at the Lord's table was in Stirling, when I was at school, where, sitting at the table, and Mr Patrick Simpson exhorting before the distribution, there came such a trembling upon me that all my body shook, yet, thereafter, the fear and trembling departed, and I got some comfort and assurance. I had no inclination to the ministry, till a year or more after I had passed my course in the college, and that upon this occasion: I had a bent desire to give myself to the knowledge and practice of medicine, and was very earnest to go to France for that purpose, and propounded it to my father, that I might obtain his consent, but he refused the same. Also, about the same time, my father having before purchased some land in the parish of Monyabroch, the rights whereof were taken in my name, and that land, by ill neighbours, being in a manner laid waste, and Sir William Livingston of Kilsyth, one of the Lords of Session, being very desirous to buy that land, that he might build a burgh of barony upon it at Burnside, my father propounded that I should go and dwell on that land, and marry; but finding that that course would divert me from all study of learning, I refused that offer, and rather agreed to the selling of it, although I was not yet major to ratify the sale. Now, being in these straits, I resolved that I would spend a day alone before God, and knowing of a secret cave on the south-side of Mouse-water, a little above the house of Jerviswood, over against Cleghorn wood, I went thither, and after many to's and fro's, and much confusion and fear about the state of my soul, I thought it was made out unto me, that I behoved to preach Christ Jesus, which if I did not, I should have no assurance of salvation. Upon this I laid aside all thoughts of France, and medicine, and land, and betook me to the study of divinity.

The first Christian acquaintance and society whereby I got any benefit, was with a religious gentleman, William Cunningham, tutor of Bonytoun, who used to be oft at my father's house. Several times he and John Weir of Stockbridges, Alexander Tenant, James Weir, George Matthew, and David Matthew, who were pack-men, would meet in my chamber in Lanark, where we used to spend some time in conference and prayer. The second period of my life, I reckon from the time I preached in public, till the time I was settled in the ministry in Killinchie, in Ireland; for having begun to preach in January 1625, I continued in my father's house, in Lanark, and for the space of a year and a-half, or some more, I studied there, and preached sometimes there, and sometimes in some neighbouring kirks. About April 1626, I was sent for by my Lord Kenmure, to come to Galloway, in reference to a call to the parish of Anwoth; I condescended, but some difficulties coming in the way, I hearkened to a call to Torphichen. But, thereafter, the Lord provided a great deal better for them, for they got that worthy servant of Jesus Christ, Mr Samuel Rutherford, whose praise is in all the reformed churches; and I observed, afterwards, that several parishes whereunto I had a

motion of a call and was hindered, either by obstruction from the bishops, or thereafter refused to be trans. ported by the General Assembly, yet these parishes were far better provided; for Leith got Mr David Forrest; again Kirkaldy got Mr Robert Dowglass; Glasgow got Mr James Durham; Antrim, in Ireland, got Mr Archibald Ferguson; Newton there got Mr John Greg; and Killinchie there got Mr Michael Bruce, But at that short time I was in Galloway, I got acquaintance with my Lord Kenmure, and his religious lady, and several worthy experienced Christians, as Alexander Gordon of Earlstoun, Alexander Gordon of Knockgray, Alexander Gordon of Knockbrex, John his brother, and Alexander Gordon of Garlurk, John Gordon of Barskeoch, the laird of Careltoun, Fullertoun, John M'Adam and Christian M'Adam of Waterhead, Marica M'Naught in Kirkcudbright, and several others; for I preached at a communion in Borgue, where were many good people that came out of Kirkcudbright, and was at some private meetings with some of the forementioned in Garlurk, and in the Airds, where Earlstoun then dwelt. By reason of going from place to place, in the summer time, I got acquaintance with many of the godly and able ministers and professors of Scotland, which proved to me a great advantage. I got not much read, nor any settled study followed all that time; only some touches here and there of sundry both ancient and modern divines. These whereby I profited most were the sermons of four men, Mr Robert Rollock, Mr Robert Bruce, Mr John Welsh, and Mr David Dickson, whom I thought, of all that I had read, breathed most of the Spirit of God, were best affected, most clear, plain, and powerful; several of Mr Rollock's sermons are in print. got in loan, from John Stuart in Ayr, a large book of sermons of Mr J. Welsh's, in which are almost nothing but unfolding of the inward exercise of a Christian. Mr Robert Bruce I several times heard, and in my opinion never man spake with greater power since the apostles' days. There are some five or six of his sermons printed; but the chief that I saw was some written preachings of his which I got from my father. Mr David Dickson I often heard, and borrowed from Crosshill several of his written sermons. Several motions were made of calls to churches during this time; as to Linlithgow, North Leith, Kirkaldy, in which places, upon invitation, I preached in reference to a call, but all were obstructed by those in power.

And

The third period of my life, I reckon from the time I entered to the ministry in Killinchie in Ireland, till I was settled minister at Stranraer in Galloway 1638. In summer 1630, being in Irvine, Mr Robert Cunningham, minister at Holywood in Ireland, and some while before that Mr George Dunbar, minister at Lern in Ireland, propounded to me, seeing there was no appearance I could enter into the ministry in Scotland, whether or not I would be content to go to Ireland? I answered them both, if I got a clear call and a free entry I would not refuse. About August 1630, I got letters from the Viscount Clanniboy to come to Ireland, in reference to a call to Killinchie, whither I went and got a unani.. mous call from the parish, and because it was needful that I should be ordained to the ministry, and the Bishop of Down, in whose diocese Killinchie was, would require some engagement, therefore my Lord Clanniboy sent some with me, and wrote to Mr Andrew Knox, Bishop of Rapho, who, when I came, and had delivered the letters from my Lord Clanniboy, and from the Earl of Wigtoun and some others, that I had for that purpose brought out of Scotland, he told me he knew my errand, that I came to him because I had scruples against Episcopacy and ceremonies, according as Mr Josias Welsh and some others had done before; and that he thought his old age was prolonged for little other purpose but to do such offices; that if I scrupled to call him my Lord he cared not much for it; all he