rise and "sit down with him on his throne." For their comfort and joy, let the obscure worshipers of Christ come, like the wise men, to the manger, and behold in the feeble embraces of the virgin, the despised of mortals, but the adored of angels-the scorn of earth, but the supreme beauty and glory of heaven. would have thought that she whom the angel pro-|| been overshadowed by the dove-like Spirit, and are now nounced "blessed among women," being driven out watched and guarded in the sepulchre, that they may from human to brute habitations, should suffer unattended, and in the solitude of her strange exile and desertion should mingle the notes of her first faint eucharist with the bleatings of the flock, and the lowings of the herd? The poverty of his parents, with their unseasonable but necessary journeying and absence from home, rendered the circumstances of the Savior's birth extremely humiliating. But the Holy One elected his own states, and was willing, it would seem, by his meek example, to teach us lightly to es-whelming. teem the world, and to behave as pilgrims on earth. Thus does he admonish the rich of their nothingness, and the poor to take contentment and heaven as their portion. From the manger and the chill winter night of the nativity, penury, in the midst of its sorest deprivations, may seek a gracious relief. But let us turn to the mysteries of the incarnation. It contains a series, and I will begin with the least, if least may be applied to what is infinite and over It is a great mystery that God should assume the nature of any creature. To say nothing of the comparative dignity of that creature, or the object to be gained in assuming its nature, it is an insolvable mystery that Deity would assume any finite nature for any object whatever. He could not do it for his own sake. Third, this event was attended with tokens of heav- He was infinitely satisfied with himself, and needed enly gratulation. Those holy beings who had worshiped Christ in heaven, followed the descending train of his glory, that they might also worship him on earth. And though they found him humbled to the fashion of a man, it but served to inflame their seraphic ardors, and feed the fire of their devotion. Moreover, they had been used to approach him with loud swelling anthems, and they could not then pay him a silent homage. They had been wont also to see every member of the celestial hierarchies join to fall prostrate in his presence; and then they would fain behold every thing on earth that had life, join in holy raptures to offer him praise; and scarcely did they seem to be aware that simply to proclaim the presence of the Son of God on earth would not secure to him its universal homage. They burned, therefore, with such ardors to announce his gracious advent, and rouse the world to transports, that they could not wait on the shepherds' dreams. Impatient of their slumber, the joy burst forth, and earth and heaven were filled with halleluiahs. Dreary ages had passed since, at sight of this || creation, "the morning stars had sung together, and the sons of God shouted for joy;" but then the sad silence was broken, and "a multitude of the heavenly host sung, Glory to God in the highest, on earth peace, good will towards men." not the addition of creature attributes for self-fruition. Indeed, it is an interesting speculation that all unsinning intelligences are doubtless happy in their own constitutional attributes and prerogatives. It is safe to go a step farther and say that all thinking, holy beings are so satisfied with their own natures, that they would elect to be what they are, rather than any other order of intelligences. Angels do not wish to be men; and but for their sin and depravity, men would not wish to be angels. For the full contentment of his unoffending creatures, God has doubtless imparted to every order a just self-complacency—an innate preference of its own nature above that of others; except it be the preference of adoration which flows towards the Supreme and Divine. The idea of a voluntary change of nature, for self-enjoyment or aggrandizement, could not arise among creatures. Above all it could not arise in relation to God, as though he who is infinitely blessed could find an increase of self-fruition by assuming another, an inferior nature. As God could not assume another nature for his own sake, so neither was he bound by any considerations of justice or of charity, to do it in behalf of his creatures. Without it he always was and would ever have remained perfectly just and infinitely benevolent. Benevo|| lence demands no more of any being than that his existing powers be employed to the utmost in promoting happiness. From eternity all the powers of Deity had been thus unceasingly employed. His assumption of another nature, not divine, in order to enlarge the sphere or multiply the trophies of his benevolence, is what no finite mind could have conceived. It never occurred to man, amidst the ruins of his fall; and when These events, like the former, afford us instruction and admonition. Among other things they teach us that poverty is not always an infliction of God's wrath, and indicative of his displeasure; but that it sometimes attaches to the heavenly-minded, as a certain badge of honor indicating that the soul is too celestial in its relishes and joys to find any satisfaction in earthly || the revelation came by the Divine word, it was most goods and riches. Surely, this is not the only instance in which heavenly ministers have honored the meanest states of mortals with their attendance and commendation. The unheralded by earth are sometimes the But there is another mystery in the incarnation, viz., heralded of heaven. How many who were born and that God should have assumed our nature, and not lived and died, like Jesus, reprobated and distressed, rather the nature of angels. So far as we can learn, have also like him been the beloved of God-havell angels are our superiors either in nature or in station, difficult to be believed; and, indeed, to this very day, faith in so great a mystery stands not "in the wisdom of man, but in the power of God." or in both. They were the first born; and if primo-|| among the greatest of all religious mysteries. That the incarnate Word should die for us, is no more difficult to be believed, than that for us he should be clothed with the attributes of humanity and appear in fashion as a man. Credit this first assumption of the Gospel, and all else can easily be believed. Some who profess faith in the incarnation, stumble at the cross. But this is most unreasonable. Whoever will attentively consider, must perceive that the first scene in redemption is equal to any and all that follow; and that if we skeptically demur to the doctrine of vicarious atonement, it is madness to admit that the "Word became flesh." Grant that the Word was incarnate, and it is easy to believe that he died for the world. Well, therefore, does the apostle commence the recital of the mysteries of godliness, by saying, “God was manifest in the flesh." geniture gave them no claim to so great a heritage, they were also the first fallen. Why, then, did not Mercy first find them out? We have no Scripture answer, and of course have no grounds to prejudge why theirs was not a misery as moving and as attractive to Mercy as was the human, and as well calculated to clothe the eternal word in their suffering nature as in ours. It is true, that some would explain this mystery. They assure us that, as angels fell without and man with external temptations, it is meet that redemption pass them by and come to us. This would be more satisfactory, if || it were a reason revealed. Others tell us that man was made in God's image; and thence the propriety of man's redemption. But though man bears the image of his Maker, it is not easy to prove that angels are not miniature likenesses of the same glorious original. Had we as minute a history of the angels as we have of man, we could better decide whether man is more or less like his Creator than they are. As it is, we have no means of ascertaining. Let not the mysteries of the incarnation discourage our faith, and rob us of the sure foundation of our hopes. Creation is full of mystery. All that God is, and all that he does, involves countless wonders, each of which is as far beyond our comprehension as any fact revealed in the Gospel. Angels wondered at the nativity; but they did not pause to doubt and cavil. Transported at the scene of Christ's humiliation, in strains of irrepressible rapture, they published his advent to the world. Let us follow the example; and being assured of the incarnation by the testimony of God, who cannot lie, the greater its mystery the more fervently let us adore. Let the wonders of redemption feed the flame of our devotion. Let the ardors of our gratitude and praise be suited, if that were possi But there is a third mystery. Why did Deity assume our nature in its most abject form? For this who can discern a necessity? It does not harmonize with the views of mankind. The Church itself has contrary notions of what is proper and for the glory of God, if we may judge from the pomp and luxury with which she displaces all the insignia of Christ's humiliation and self-abasement. But our blessed Lord not only took on him the seed of Abraham, but assumed the form of a servant, and wedded himself to the most needy, suffering states of mortals. Without wealth, without friends, without family distinction, he was em-ble, to "the length and breadth and height and depth inent principally for vagrancy, pauperism, and worldly infamy. If flesh and blood for sufferings and atonement were necessary, why did he not appear as a prince among men and demand the respect and homage of the world? Why did he not appropriate the bounties of nature to relieve his hunger and thirst and weariness; and not, while he was Lord of worlds, pass from region to region of his own broad domains "without even a place to lay his head?" The fourth mystery is, that Jesus should retain our nature when it was no more needed for the uses to which it was originally devoted. He became human that he might suffer and die, and thus atone for our sins. Having atoned, why did he not lay aside his humanity and be as he was before the incarnation? We cannot answer. That an eternal union should be confirmed between the two natures, the human and divine, is almost too much for thought or utterance; and had not the Scriptures declared it, the bare conception would seem most profane. The human nature for ever blended with the divine, in One who shall be adored by saints and angels as they cast their crowns at the feet of Jesus! This is a mystery indeed. We cannot wonder that the apostle exclaims, "Great is the mystery," nor that the angels should ardently desire to look into these things. of the love of Jesus, which passeth knowledge." Fourth, let us consider the motive of our blessed Savior's incarnation. We have seen that its origin was the compassion of God; but what roused that compassion? Doubtless the misery of mankind. He who will take the Scriptures in their natural import, may be easily convinced of this. The very titles of the Messiah indicate it. Redeemer, Savior, Deliverer, &c., are names which carry the mind, by direct association, to the ruined and distressed condition of our race. In the prophecies it is testified by one who personifies Jesus Christ, "He hath sent me to bind up the broken-hearted, to proclaim liberty to the captive, and the opening of the prison to them that are bound." Our Savior says, "I am come to seek and to save that which was lost." My object in urging that the motive of Christ's incarnation was the relief of human misery, may be briefly set forth. It has been urged by some divines that the great aim of redemption and its economy is the glory of God. This I conceive to be wholly unscriptural, and calculated to diminish the power of the Gospel on the hearts of men. The divine glory is doubtless manifested by the humiliation and sufferings of Christ; but that is an incident, (a precious one indeed,) and not the chief object of redemption. The grand object I would further observe that the incarnation is was man's salvation. Compassion for our woes, not solicitude for his own glory, brought the Son of God ||val, has scorned the last visit of grace, and, forsaken of to the manger and the cross. God so loved (pitied) the world, that he gave his only begotten Son." If the divine glory were to have remained the same in its manifestations, we have reason to believe that God would still have given his Son for the world. hold on unending weal or woe? We enjoy it. Each moment of life is a moment of trial-each thought inclines us to heaven or to hell-and to this or that by our own free election. God, is bound over to a fiery retribution. Inquire of reprobate angels sealed with the signet of God's wrath, what is the value of probation. In the light of such examples we may better comprehend the magnitude of this unspeakable mercy. The doomed murderer in the In devising the scheme of redemption, a method was prison or on the scaffold, would give worlds for so adopted which should not impair the divine glory—|| slighted a grace. Who, then, can estimate its value, that should even reveal it in new and attractive forms. when it is the boon of an immortal spirit, and takes The first was necessary, and the last was desirable. It was necessary that God should be just in justifying them who believe in Jesus. And in all atoning acts and suffering the integrity of God's character was cautiously maintained; and, indeed, more than main- And whence this probation? Was it an original tained. It was, as already said, illustrated in a man-condition of our being? Did the charter of our creaner most wonderful and overwhelming to his creatures. tion embrace the reserved privileges of repentance and Moreover, the blessedness of the redeemed and the pardon-of the recovery of purity, peace and heaven, glory of the redeemer are so blended in the salvation forfeited and spurned! Look and see. "In the day of man, that we cannot, ought not to separate them in thou eatest thereof thou shalt surely die." This and our devotions; and in those states of mind which arise the expulsion, and the flaming sword of the cherubim, under the sanctifying, comforting influences of the were poor encouragement to the exiles from Eden and Spirit, we cannot separate them. In those blessed mo- from the presence of God. But soon (so sudden was ments we invariably feel that while man is ineffably Mercy in her movements) a ray of light glimmered blest, God is ineffably glorified by the cross. But in amid this terrible darkness. "Her seed shall bruise stating doctrine it is profitable to distinguish them, thy head." From that obscure dawn what a day of and place them in a Scriptural relation to the suffer- hope has risen upon a forlorn world! But while we ings of Christ. And without controversy, the great walk in its light, let us never forget that each moment object of the incarnation was man's rescue from sin of our probation has cost a drop of Jesus' blood. If it and its miseries, and his everlasting blessedness in is cheap to us, it is dear to the dying Lamb. The blesheaven. This was what occupied the thoughts and sed Savior has endowed us with no months, days, hours, the affections of the Trinity when Father, Son, and or moments to be squandered in idleness or profaned Spirit concerted our redemption-when the Father by crime. He bestowed on us the costly gift that we gave his well beloved Son-when the Son said, "Lo, might run a race-might make an expiring struggle for I come! I delight to do thy will, O God"-when a crown of life. the scenes of the manger, the temptation, the garden, and the cross were transpiring in the face of earth and heaven. And now, if the eternal God compassionated us, shall we have no compassion for ourselves? If the ever-blessed Trinity was so concerned at our sorrows, shall we feel no concern? God knows better than ourselves how dreadful are sin and its evils-what agonies it will finally inflict on the conscience-what deep and incurable wounds it will give the soul, and what indescribable and immortal anguish it will entail on the finally undone. Let us lie down amidst the convulsions of the earthquake; but let us never lull our consciences to repose, enemies to God and exposed to the fury of his awakened vengeance; "for our God is a consuming fire. Another beneficent result of the incarnation is light to discern the uses of probation. Without light probation were no grace; and yet they may be separated. By the willful blindness of mortals they are separated, but not by divine Providence. Partially by his word, and universally by his Spirit, he scatters light throughout the nations; so that even the pagans, being a law unto themselves, are without excuse. But the full orbed luminary is the Bible, which minutely traces the line of our duty, and admonishes us of every lurking danger-of every earthly and Satanic device to betray us into sin and convert our probation into an aggravated curse. And this light is the purchase of the cross. Every admonition of the Bible and of the Spirit, cost the blessed Jesus groans of agony and sweat of blood. A third beneficent result of the incarnation is the Fifth, the beneficence of the incarnation is a bound-proffer of power to every probationer, to secure the utless field; we can only glance at some of its pro- most benefits of probation. Light without strength ductions. would be unavailing; therefore, "when we were withThe first is probation. This is a great and gracious out strength, in due time Christ died for the ungodly." prerogative. Survey man as fallen and divested of That is, he died not only to save us from ungodliness, this one mercy. Look at Adam after the transgression but from weakness; and now, by his death, we may and previous to the first evangelical promise; look at Ju- have power as well as pardon. Seeking by prayer, das when the treason was executed, and the irrevoca- the unpardoned may obtain the aid of the Spirit to ble curse of his Master was upon him: look at the son produce in them conviction, godly sorrow, and regenand daughter of perdition, who, in the midst of a revi-eration. By the same gracious power the regenerated THE CAPTIVE'S EVENING SONG. When tumults whirl in dread alarm, When stepping from his awful throne, 21 may "be strengthened with all might in the inner man." The power of the Holy Spirit, without which light would be no mercy, and probation would be a curse, comes to us only through the incarnate and crucified Jesus. These are the principal benefits of the incarnation. Are they not ineffably rich and glorious? This is the season which, according to the usages of the Church, is especially devoted to pious meditations on the nativity of our blessed Lord. And now, reviewing the theme, and associating the origin, the mode, the mystery, the motive, and the beneficence of the incarnation, how can we refrain from yielding our souls, bodies, and spirits a willing sacrifice unto God? Is not this a reasonable service? If Christ did condescend to purchase us at so great expense and God will condescend to accept us, shall we decline? God forbid! Let us hasten to his altar, and seal our vows. Then let us hold up before us as perpetual monitors of THE CAPTIVE'S EVENING SONG. our duty and our sacred obligations, the manger, the garden, the cross! These are never to be thought up on but with raptures of joy, nor mentioned but in hosannas to the dying Lamb. I will conclude in the poetic language of the late Rev. Joshua Marsden, who, in his withered age, was accustomed to renew the joys of his youth by tuning his "cheerful harp" to this sub-And dims with its shadows the blue rolling billow lime theme. "Ye angels who sung at the birth-hour of time Ere the spheres had begun their melodious chime; Sublimely he stoops, who the world's sceptre sways- Let the stars, in their courses, the waves as they roll- Then joy in his advent, ye children of light! Though the ice bind the streamlet, and snow caps the hill, 1440 Original. "PEACE, BE STILL." When sorrow broods o'er guilty fears, Original. MARY. when we remembered Zion. We hanged our harps upon the willows in the midst thereof," Psalm cxxxvii, 1, 2. "By the rivers of Babylon, there we sat down, yea, we wept, O SLUMBER, harp, slumber! upon the lone willow That heeds not the tear of the slave! The rush in the waters is green, and the flowers And gay are the chirpers that sing in the bowers, Be palsied the hand that would waken thy slumbers- To fling to the brook of the willows the numbers Thy children, O Zion! whose bosoms with anguish, Jerusalem, holy! thy temple and altar And if I forget thee, my tongue let it falter, Then slumber, harp, slumber! No strain can betoken But I trust in the Lord, when my fetters are broken, "THERE is a land where nought can change, In endless days where spirits range There are no fading flowers or sweets- But peace pervades the golden streets- 22 Original. FASHION. FASHION. Fondly received and carnally cherished, it has poisoned and perverted the passions and powers of many dealing out its kind decisions, will even commiserate what it cannot commend. To a devout and reflecting Ir called upon to give a "local habitation" to the mind, that which is virtuous reports its own praisemagic "name" which stands at the head of this article, that which is not, bespeaks its own sentence. So with I might point for an answer to the topography of my fashion. Confined to the offices of personal and social own town. But not willing to be thought less liberal improvement, it is praiseworthy: circumscribed to merethan my subject, and lest sister spots should sustain in-ly innocent indulgences, it is pardonable; but when jury by exclusion, it would perhaps best cover all cases brought into conflict with high moral considerations, to hand the inquirer a map of the world. To fashion, || like the breath of Upas, it blights the very being of virtue. whether by inheritance or contract, the kingdoms of the Matters of mere equipage and etiquet may be as harmworld, and the glory of them, belong: and question as less as their reasons are usually trivial, and their votawe may the justness of the right, and speculate as we ries credulous. When matters of moral import stand may upon the character of the claimant, observation connected with them, it is different. But fashion, unconstrains us to admit, that no latitude, torrid, temper- controlled by the rational independence of a mind, enate or frigid, raises a barrier to intercept its entrance, or dowed for the management of its own concerns, so feprovides a restraint to limit its extension. With the vers the imagination and feeds the credulity, as to true republican profession, it claims to rule by the suf-achieve over the sons and daughters of men an almost frage of its subjects; but when fashion is the question, imperceptible, but certain victory. Do any of my fair even suffrage itself is servility, for holding what it has readers inquire, "What has it done?" I might answer by the most precarious tenure, and clothed with only a by asking, “What has it not done?" "little brief authority," for the time being, no "iron throne" ever dealt out more arbitrary mandates. Fashion, unable to trace its pedigree to higher ori-promising minds, until the ball-chamber has become gin than caprice or chance, still successfully affects and wonderfully exercises the most imposing claims upon the confidence or credulity of our race. Peculiar to neither clime nor color, "confined to neither court nor cell," it still possesses no power but what its votaries bestow, nor employs that power against any save those who bestow it. Changeful in many of its specific aspects as the phases of the moon, and mutable in its modes of being as the clouds of summer, it scarcely ri- || the fashion." ses ere it retires, and yet the succession is so quick that there is no suspension of the charm. The traveler who, on his homeward journey, happens to touch at some point of his former observation, is no longer astonished, after "a few brief moons," to find sitting upon the shrine of fashion some new and unfamiliar form. Strange fatuity! singular comment upon our nature! When an object strikes the sense, how ardently we embrace! how soon we forget! and yet we move on in the accus-naments of thought and creations of genius, which betomed meanderings of our way, nor see the slightest speak the majesty and magnificence of mind. reason for loving that the less which takes the place of what we have forgotten. Mysterious fashion! How unexampled in combining their sanctuary, and Bulwer their bible. Having, by common concession, so long molded the manners, suggested the usages, modified the aspects, and monopolized the management of our world, it scarcely remains a matter of serious observation, that the laws which should govern it are governed by it; while from lisping lips to hoary hairs, the maxim is acknowledged and obeyed, "It is as well to be out of the world as out of With the hardier sex it has in a great degree constituted wealth and place, and other sordid influences, such passports to honor, that wisdom and virtue are both sold to the highest bidder to secure them. And with the softer sex it has, to a humiliating extent, so enthroned the animal above the intellectual, that the carmine of the cheek, or the bow upon the bonnet, creates stronger claims upon popular notice, than those or Original. Q. similarity of effect with variety of object, meagerness of IMPROMPTU IN A STRANGER'S ALBUM. motive with mightiness of influence, locality of causation with universality of existence! But what is fashion-whether we look upon it as the creature or the governor of a corrupt imagination-what is fashion, that dignified intelligence should stoop submissively to gather garlands to grace its vanishing form! What is it, that mind, worthy of nobler uses, should bow to its behests? But in so wide a field as that over which we have wandered, and with such growthful evils, it were strange indeed should we meet with nothing worthy of culture or commendation. We would not withhold even from fashion the exercise of that charity, which from multiplied follies is wont to wrest the smallest virtue, and - BY REV. J. ADAMS. AND may a stranger's hand inscribe But O! there is a land-a clime Where changes do not come; |