profound attention, and the utmost decency, propriety, and order, prevailed throughout the whole of the service; the responses were audible, distinct, and deeply solemn; the chorus of singers clear, well timed, and harmonious. The ear of every individual seemed bent for hearing, as though to him alone the message was addressed. Just before the close of the sermon, some of the hearers submitted a few questions to the preacher, but evidently with very great deference, and, as I was afterwards assured, for the sole purpose of getting the difficulties explained which occurred to their own minds, or arose out of the subject-matter of discourse. After the sermon, a native Christian offered up an extempore prayer, the whole assembly kneeling, and the most complete silence prevailing. The benediction was then pronounced, which having received, these warm-hearted islanders flocked round their friend and me, to greet us with the customary shake of the hand before we left them. We afterwards visited some sick, and made for the boat, parties of the natives accompanying us, till they reached successively the various by-paths leading to their own homes, before turning into which, they all approached to bid us good-by. The now familiar word, Ekero! friend, with the proffered hand, open as charity, which grasped that held out by us in our turn, spoke volumes to the heart of one whose heart was too full of thoughts, of thoughts themselves too big for utterance, to admit of his more than looking them a long and fond farewell. I have contented myself in barely relating a part of what I saw and heard at this time, for I dare not attempt any thing like a description of my emotions throughout the whole afternoon and evening. While witnessing the artless devotions of these poor half-clad savages, I felt abashed and humbled. While hearing them pray, and sing, and give thanks unto Jehovah Jesus, my Lord and my God, the heart within me fainted, and I could only murmur to my mind's ear:— Of what has been done, by the grace of God, for New Zealand, through the instrumentality of his servants the Missionaries, the half had not been told me. THE BENIGHTED PILGRIMS. BY THE REV. LACHLAN MACLEAN, Chaplain to the Lunatic and Blind Asylums, Edinburgh. In this article we shall consider the nature of the religious exercises in which the insane are now called to engage, and how far these are calculated to produce beneficial effects. The first exercise, of course, in which the patients join on Sabbath, is that of praise. In our national Psalmody there is nothing to excite these poor worshippers; its simple yet pathetic character, fits it for calming, instead of ruffling, the already disturbed mind. In a Lunatic Asylum this tendency is most unequivocally manifested; for countenances which, on other occasions, by their restless and ever-varying expression, bear melancholy proofs of a strong internal conflict, sink into a state of fixed tranquillity, while the song of thanksgiving is offered up. Whenever, in the experience of the writer, this part of the service was omitted, (which has twice happened through accidental circumstances,) the change in the appearance of the worshippers was strongly marked; they were evidently disappointed: every thing, in a word, testified the delight which they felt in this part of Christian service, and how much they regretted its omission. The power of music on the troubled mind has been the poet's theme in every age; nor has this power, we conceive, been over-rated. In seasons of grief, there are but few who have failed to experience the almost magic influence of harmony in soothing and comforting. The sorrowing believer, above all, who joins his worshipping brethren, will seldom leave the house of prayer without The having felt, at least, temporary relief, while every voice proclaimed the praises of uncreated goodness. Before a sorrowing Saviour left the room in which he had partaken of his last earthly feast, a hymn was sung. It was probably a part of the paschal service; it was doubtless in honour of the Father; but it was intended also to comfort his mourning, his despairing followers; to banish for a season, from their overburdened minds, the dreadful forebodings of approaching ruin; to send them with softened hearts, and with subdued feelings, into a conflict, where human strength would avail them nothing. Nor is it presuming too much to believe, that He, who was man in all but sin, should have wished once more to hear the song of praise raised by muchloved voices, that sweet forgetfulness of griefs might visit, for a few moments, his own troubled soul; or that He who in heaven delights in the praises of angels, and the spirits of the just made perfect, should have desired his last moments on earth to be soothed by strains oft heard with pleasure, in many a midnight wandering, though raised by mortal tongues. hymn was sung in the hour of grief, of weeping affection, and blasted hopes; but if it could have increased their sufferings, it never would have been sung: it was the kind Physician's parting token of love to his brethren, of sympathy with man in his sinless feelings, the balm of consolation to wounded spirits. If then the song of praise is thus beautifully adapted to speak peace to the heavy laden; surely, to the faithful worshipper, whose burden is great, whose sufferings are severe, it may be expected, that the same song will never be indifferent or ineffectual. But Scripture affords us, with respect to music, an example still more applicable-that of the unhappy Saul. Conscience, in this wretched individual, for a time was heard, and partially obeyed; but its strivings were at last withstood; its voice was never silenced, but its dictates were despised; the favour of God was lost, but there were no feelings of sincere contrition; the value of what had been forfeited was acknowledged, still there was no attempt to recover the lost inheritance. The agonies of despair were succeeded by what seems to have been the attacks of periodical insanity. During these dark and moody moments, the miserable man acknowledged the power of music: he was refreshed by strains which, from the character of him who played, as expressed even by Saul's advisers, must have been devotional. The same consequences continued to be experienced, until the guiltless musician became the object of the misguided monarch's relentless hatred. These statements regarding the influence which music exerts over troubled and darkened minds, may appear to some, perhaps, unnecessary; but as the writer holds it a matter of vital importance to omit nothing that can tend, in any degree, to promote the comfort of persons afflicted by one of the severest calamities to which humanity is exposed, he has been led to show, by a reference to the page of history, and to the innate feelings of our race, that the effect of plaintive and heart-touching harmony on the insane, is merely such as might have been anticipated. Their souls are sad, but even in their saddest moments, fingers and voices that, in other matters, have forgot their cunning, send forth the same strains of melody that were heard in happier days. On the Sabbath, those who, in early life, when all was bright, loved to join their parents in the song of praise, still rejoice in the melancholy retreat, (the grave, it may be, of every earthly hope,) to raise the same adoring song. Let it, however, be understood, that not merely the music, but, above all, the sentiments uttered, affect and soothe the insane. It may not be generally known, that seldom, comparatively speaking, is the tear of sorrow seen to moisten the eye of madness. "Tears," exclaims the disconso late mother, who bends over the cold remains of an only child, "would afford relief, but I cannot weep!" So is it with the lunatic in most cases; the fountain of tears is dried up, the burning brain refuses to send forth the stream calculated to mitigate the very sufferings which it manifests. Yet repeatedly has the writer seen some, even of the most hopeless of his hearers, weep under the influence of sacred poesy. Some curiosity may exist to learn what these passages were: two examples, therefore, may be given, one, that portion of the 24th Paraphrase beginning with the beautiful lines, "Can the fond mother e'er forget The infant whom she bore? And can its plaintive cries be heard, Nor move compassion more?" The other that truly applicable part of the 27th Paraphrase, beginning with, "Yet, looking down, I visit oft The humble hallow'd cell; The next duty is that of prayer. From confusion of When assembled in the chapel, if solemnity of demeanour, and the most marked attention during the exercise of prayer, are proofs of the respect with which that part of divine service is regarded, then safely may the writer maintain, that in no congregation of worshippers, under the most favourable circumstances, has he ever witnessed greater reverence and apparent devotion, than among these children of misery, during the time he has been connected with them. It may be thought, perhaps, that they are under some restraint, while engaged in worship, for the writer has been repeatedly questioned on this point. In reply, he has merely to state, that he never met a single individual in the place of prayer under personal restraint. inmates of the Asylum, while worshipping God, certainly are, and he rejoices to declare it, under restraint, but of such a nature as binds the whole Christian worldmoral, not physical, restraint. Nor, he is equally happy to state, has this liberty ever been abused. It is often matter of regret to the Christian minister to witness the attention of his flock distracted by, it may be, some very trifling occurrence, even during the most solemn service of the sanctuary. The writer has never as yet been called upon to censure such levity among the poor objects of his care; they either feel so much The their need of prayer, or are so completely absorbed in the duty, as to be comparatively indifferent to what is passing around them. Proofs of this will be found in a subsequent paper; at present a single illustrative fact may be stated in the case of a poor man, an inmate, some years ago, of the city Asylum. This person, a native of England, continuing the practice of the body of Christians to which he belonged, was in the habit of kneeling during prayer, and uttering short ejaculatory petitions from time to time, or responding by "Amen," to the different sentences of the speaker. To most, probably, of his brethren in affliction, such interruptions must have been new, yet they remained undisturbed, paid no attention to the stranger, except by moving aside, that they might not incommode him as he kneeled. To offer any general observations on the value or importance of prayer under affliction, would be superfluous, and out of place. The Christian feels that prayer, at all times, is his most exalted privilege on earth; and even the unbeliever himself bears unconscious testimony to the utility of this all-important duty, when "his voice is taught, by anguish," to utter words formerly strange to his lips. Suffering naturally disposes men, either personally to implore assistance, or to approve of others doing it on their behalf. The same is observable, with few exceptions, among the insane, from such as are above idiocy to those who are a stage below outrageous lunacy. The unhappy sufferers are, as has been stated, in many instances, ignorant of their real condition; still, most are of course aware, that a change has passed upon them: they no longer behold those who once were, and still are, perhaps, dear to their hearts, although pride and imagined neglect may dispose them to treat such as enemies. They feel that the tie, by which they were bound to their fellow-men, is broken; what they are most anxious to receive from man, liberty, is refused to them. Thrown thus upon their own resources, and left to their own solitary communings, they hear, with gladness, that there is one who rejects no faithful petitioner; that there is a prayerhearing, a prayer-answering God. The natural principle of dependence upon some higher power, and religious instruction received in youth, strengthen the happy impression; and those who, with difficulty, acquiesce in any proposal made to them, are seen promptly, yet most devoutly, attending to the invitation, "let us pray.' The following incident may be related as one of many proofs of close attention to the subject of prayer. After divine service was concluded, a patient once observed to me, "You prayed to-day for those who had neglected private devotion; I liked that very much, it should be done by every minister, for I fear that duty is too often omitted." Another fact may be stated, calculated to show the advantage of religious instruction in youth. An individual of the most hopeless class, who had been for many years severely afflicted, was visited by me when in a dying state. After prayer had been offered up, in which he appeared to join, his parent, who was present, begged him to pray for himself; with clasped hands, and in broken accents, he repeated the prayer which a mother's love had taught him in infancy. The scene was truly affecting, but it was also peculiarly comforting. It proved that early impressions, which often withstand the sorest pressure of adversity, bid defiance at times, to a certain extent, even to the withering stroke of insanity. With respect to the character of the discourses delivered to the insane, it may be sufficient to observe, that argumentative sermons are avoided; nor is any alarming view ever brought before them. They are soothed, comforted, encouraged, or entreated, as circumstances require, or as the texts chosen suggest; but no direct allusion is on any occasion made, from the pulpit, to their peculiar condition. The subjects in which they appear most deeply interested, are those which illustrate Scripture history, the actions of the righteous, the perseverance of God's children, their patience under the various trials of life, or some of the affecting incidents recorded in the sacred volume. The remark of a female patient, of a very restless and excited character, a few weeks ago, will prove that the discourses heard are sometimes at least well remembered. On leaving the chapel, the woman made some observations upon the sermon; anxious to learn whether these proceeded from judgment or a desire to please, I questioned her upon what she had heard, and ascertained to my surprise, that she both fully understood and faithfully remembered the discourse. The maniac, in reply to a remark regarding her memory, exclaimed with a smile, "Oh! that is nothing, I remember the first sermon I heard in this place a twelvemonth ago, it was about the noble Bereans." On referring to my notes, I found that the poor woman was perfectly correct. Another anecdote, of a different but no less pleasing character, may not be uninteresting. A patient, who had been for the first time in the chapel, was asked by her attendant on leaving it, how she felt herself? very comfortable," was the reply. "Indeed!" it was then observed, “I was surprised you were so very anxious to go, for I thought the members of your church (she was a Roman Catholic) never wished to hear Protestants.' • It matters not," answered the woman," what the name may be, provided the Gospel is preached." 66 66 Many incidents equally gratifying might be recounted, but for very obvious reasons this cannot be done, when the writer is so intimately connected with every occurrence. A most important circumstance, however, remains yet to be noticed,-the light in which their spiritual teacher is regarded by such persons. In an asylum, the patients who are, in many respects, mere children, frequently look upon the physician rather as the dispenser of bitter draughts, than the friend, whose energies and skill are continually exercised to promote their health and comfort. The keeper, too, who appears the chief obstacle in the way to freedom, is, as might be anticipated in many instances, regarded with suspicion, the departure of which feeling is often esteemed a favourable symptom. The chaplain, on the other hand, gives no disagreeable prescription, imposes no restraint, but comes to preach peace, to cheer and support the distressed under their sufferings. This of itself disposes his hearers to meet him free from prejudice, and inclines them to communicate to him their fears and sorrows.* At times, indeed, these sorrows may be imaginary, but they do not the less, on that account, stand in need of comfort; frequently, however, they have too good cause to mourn; then may the Christian teacher soothe and relieve the troubled mind; then may he direct, with a blessed result, the mourner to the sufferer's only friend. With one fact illustrative of this, the present article will be concluded. The subject of the narrative was a man in humble life, one of those lunatics, before whom visions of greatness and power are continually fitting. The noblest of the laud were allied to him; their palaces were his inheritance; chests of treasure were on their way to him from distant shores, and in his person was vested the most unbounded patronage. Yet, strange to say, although living continually in a world of undying splendour, the poor man's countenance was sad and melancholy in the extreme; he never In corroboration of the above remarks, we have much pleasure in quoting the following extract from a letter of a medical gentleman of high respectability, addressed to Robert Johnston, Esq., whose benevolent exertions in behalf of the insane, are above all praise, and to whom, we believe, in conjunction with the Rev. Dr Brunton, the introduction of religious worship into the Asylum of this city is mainly due. The extract runs thus,-"In our public asylums now, thank God, religious instruction is regularly given, and a well selected chaplain is of more service than even the ploctor,"-ED. smiled, but seemed burdened by some overwhelming load of secret sorrow. On one occasion, while standing in the midst of a small circle of his companions in affliction, he abruptly remarked to the chaplain, "I wish, Sir, to ask you a question, but you must first hear my story." Upon being encouraged to proceed, he addressed me as follows: "When a boy, as I was playing beside a cart which had stopped before my mother's door, a dog tied to the cart seized me by the leg and bit me severely; upon hearing my cries, my mother hastened to my assistance, but fell before she reached me and dislocated a joint; she was long confined to bed, and suffered much, but death at last relieved her. Some time afterwards, having done what was wrong, my sister said, better could not be expected of me, for I was the murderer of my mother." The simple, yet affecting, tale of domestic affliction, evidently touched the hearts of those by whom the speaker was surrounded. The poor man's voice trembled with emotion when his mother's death was mentioned; but when the fatal question, which probably has been already anticipated, was asked, his eager gaze and stifled utterance indicated feelings which words cannot describe. "Was I, Sir, the murderer of my mother?" The answer need hardly be stated, the sinful rashness of the remark, and the folly of yielding to it, were pointed out successfully. The man declared himself relieved and once more happy. Soon afterwards, it is pleasing to add, he was discharged. While such an occurrence proves the reliance the insane have on the advice of their spiritual instructor, it may also serve as a caution against using injurious and bitter reproaches. Such expressions, uttered in the moments of unreflecting irritation, are ever dangerous, but peculiarly so in the case of a weak and sensitive mind. There they often produce consequences, which although affection may bewail, it cannot remedy,-suffering and wretchedness, which the grave, the benighted pilgrim's resting place, alone can terminate. "Remember the Sabbath-day to keep it holy."-Reason, as well as revelation, requires, that a portion of our time should be set apart to the worship of God. The fourth commandment appoints a particular day for is both positive and moral in its nature. that purpose. The precept, as has been often remarked, Considered in the former point of view, the obligation which it imposed might cease, and accordingly the day was changed; but, considered in the latter, the obligation was permanent, and the duty unalterable. As the Christian Sabbath returns, worship, in sincerity, the Creator and Redeemer of mankind. The business of the present life is sometimes apt to banish thoughts of the next; but this is prevented, by appropriating a part of our time to the exercises of devotion. Although these exercises may occasion a temporary interruption to the pursuit of pleasure and of business, devotion is the most permanent pleasure, and the most important business of all. From the history and practice of the primitive Church, it is evident, that the first day of the week was piously observed in honour of the resurrec tion of Christ: and on the day sacred to the memory of that glorious event, Christians, it becomes you to "enter into God's house with thanksgiving and the voice of praise." Much have they to answer for who disregard the institution of the Sabbath—an institution of the highest importance, whether it be considered in a religious, moral, or political light. As you value the favour of God, and the happiness of your families, not to mention the welfare of your own souls, "Remember the Sabbath-day to keep it holy." Is the example of men of fashion apt to mislead you? Ah! do not imitate their folly; for the hour is coming when many of this description will "call on the rocks to cover them." -The Rev. DB LAURIE of Newburn. (Lectures.) SACRED POETRY. MY BELOVED IS MINE AND I AM HIS. EVEN like two little bank-dividing brooks to accompany him back to Garth to supper. Mrs Gwynne, his lady, was a worthy woman, endowed with a superior understanding, and distinguished by her love of the poor, whom she supplied regularly with food, clothing, and medicine; but she had the strong prejudices of birth and fortune. She was one of six heiresses, each of whom had thirty thousand pounds for their portion, and had married into opulent families. She was a violent enemy to all Presbyterians; and when her husband returned, introducing to her Howel Harris, whom she deemed a man of inferior class, an innovator in the Church, and a rebel to the king,when she heard Mr Gwynne himself, in the presence of his whole family entreat his forgiveness, acknowledge his error, and pay him great respect, she thought that her poor dear husband must have lost his senses; and in grief and consternation she quitted the room, nor would return to it till after supper, and till Howel Harris had departed. It is gratifying, however, to add, that such was the effect of Mr H.'s piety, that Mrs G. became reconciled to him; the family became devoted to God; their house was thrown open to the minister of Christ, and their daughter became the wife of Mr The empty world's but theirs, but my beloved's mine. Charles Wesley. She died but a few years ago, at the Nay, more, if those fair Thespian ladies all Even so we join'd, we both became entire; For I was flax and he was flames of fire: I would not change my fortunes for them all: Should heap together their diviner treasure, He's mine by faith, and I am his by love; I am his guest, and he my living food; I'm his by purchase, he is mine by blood: I give him songs; he gives me length of days: With wreaths of grace he crowns my conquering brows, And I his temples with a crown of praise, MISCELLANEOUS. Christianity often disarms the Enemy.-When Mr Howel Harris began his itinerant preaching in South Wales, which was some years before the Messrs Wesley visited that part of the country, Mr Gwynne was alarmed at his conduct; and imagining that this Howel Harris might be a political incendiary, he being a magistrate, determined to put an end to these portentous ir regularities. For this purpose he sallied out one day; but said to his lady on going, "I will hear the man Lyself, before I commit him." The sermon was so truly evangelical, so calculated to arouse the careless, to alarm the wicked, and to encourage the penitent, and the preacher's manner was so zealous and affectionate, that Mr G. thought he resembled one of the apostles. He was so convinced of the purity of his doctrines, and of the benevolence of his motives, that at the end of the discourse he went up to Howel Harris, shook him by the hand, told him how much he had been misled by slanderous reports; avowed his intention of committing him, had they been true; asked his pardon; and, to the amazement of the assembly, entreated him advanced age of ninety-six. Rev. A. Fuller.-On one occasion, the late Rev. A. Fuller, when travelling in the Portsmouth mail, was much annoyed by the profane conversation of two young men who sat opposite. After a time, one of them, observing his gravity, accosted him with an air of impertinence, inquiring in rude and indelicate language, whether, on his arrival at Portsmouth, he should not indulge himself in a manner evidently corresponding with their own vicious intentions. Mr Fuller, lowering his ample brows, and looking the inquirer full in the face, replied in a measured and solemn tone, "Sir, I fear God." Scarcely a word was uttered during the remainder of the journey. Rare Self-Denial.-I once went to a friend, says Mr Cecil, for the express purpose of calling him out into the world. I said to him, "It is your duty to accept the loan of ten thousand pounds, and to push yourself forward into an ampler sphere." But he was a rare character, and his case was rare. His employers had said, "We are ashamed you should remain so long a servant in our house, with the whole weight of affairs upon you. We wish you to enter as a principal with us, and will advance you ten thousand pounds. It is the custom of the city; it is your due; we are dissatisfied to see you in your present sphere." I assured him that it appeared to me to be his duty to accede to the proposal. But I did not prevail. He said, "Sir, I have often heard from you that it is no easy thing to get to heaven. I have often heard from you that it is no easy I have every thing I wish. thing to master the world. More would encumber, increase my difficulties, and endanger me." Just Published, Volume II., Part I., Containing Numbers 45 to 70 inclusive, and extending from 7th January to 1st July, elegantly bound in embossed cloth, Price 4s. 6d. Also, Volume I., for 1836, in same style of binding, Price 7s., or in Two Parts, Price 8s. Published by JOHN JOHNSTONE, at the Offices of the SCOTTIS H CHRISTIAN HERALD, 2, Hunter Square, Edinburgh, and 19, Glassford Street, Glasgow; J. NISBET & Co., HAMILTON, ADAMS & Co., and R. GROOMBRIDGE, London; W. CURRY, Junior, & Co., Dublin; and W. M'COMB, Belfast; and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland. Subscribers in Edinburgh, Leith, and Portobello, will have their copies delivered at their own residences regularly, by leaving their addresses with the Publisher.-Subscribers in Glasgow will, in like manner, have their copies delivered, by leaving their addresses at the Publishing Office there, 19, Glassford Street. Subscription (payable in advance) per quarter, of twelve weeks, 18.6d.-per half-year, of twenty-four weeks, 3s.-per year, of fortyeight weeks, 6s.-Monthly Parts, containing four Numbers each stitched in a printed wrapper, Price Sixpence, ILLUSTRATIONS OF FAITH. BELIEVING IN JESUS CHRIST. IN these papers, the great aim is scriptural simplicity and Christian edification. However the ambition of novelty may harmonize with the objects of this vain world's literature, it is utterly inconsistent with the simplicity of the Gospel, and the principles of the honest-hearted Christian. We would wish the reader constantly to bear in mind the admonition, "Thus saith the Lord, stand ye in the ways, and see and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls." Jer. vi. 16. Now it is the long and extensive diverging from these good old paths, on one of the most important subjects, that has induced the writer of these papers, to make an effort, by the divine blessing, to bring back the wanderers to the plain and simple way pointed out in the Gospel. There we find no mystery as to the operation of the mind called faith or belief. Not a human being, Greek or barbarian, Jew or heathen, bond or free, is imagined to be ignorant of it; while, with regard to the things to be believed, and the evidence that the belief is real, as manifested by its fruits, we are to study and seek for all that interests us, as redeemed sinners and immortal beings. It may be proper, at this stage of our progress, briefly to advert to those great truths, of which the belief, is necessary to salvation. When the heathen jailer at Philippi exclaimed, "What must I do to be saved? the answer returned was, "Believe on the Lord Jesus Christ, and thou shalt be saved." With respect to the act of believing, no information was needed or given; but regarding the things to be believed, it was otherwise; and so we find that, besides the summary answer already quoted, Paul and Silas added such explanations of the scheme of redemption, as were requisite to the clear comprehension and rational belief of it. This information is briefly contained in the sacred historian's language, when he says, "And they spake unto him the word of VOL. II. PRICE 1d. the Lord, and to all that were in his house." Acts xvi. 32. The things to be believed have always corresponded with the things revealed; and they have naturally, if not necessarily, increased in clearness and precision, from the first promise in Eden onward to the fulness of time. The Old Testament, as a whole, constituted a preparatory system. It was merely the "shadow of good things to come." Its illustrious personages were types of a promised Redeemer; and the wonderful interpositions which it records, prefigured the great deliverance from the bondage of sin and Satan, which, in the fulness of time, the Son of God accomplished, by the sacrifice of himself. The faith of the Hebrews was exercised on many occasions, by particular revelations, relative to themselves and to other nations, as well as to individuals. But the centre in which all the lines of these revelations met, was Jesus Christ, emphatically the DELIVERER, To Adam he was foretold as the "seed of the woman, who should bruise the serpent's head." The heavenly light, of which this was the feeble dawn, continued to brighten with the progression. of time; so that the patriarch Job, in his early day, was cheered with the conviction, thus expressed: "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh shall I see God." Job xix. 25, 26. Isaiah foretold, almost as clearly as the Evangelists have recorded, the birth, and character, and miracles, the sufferings, and atoning sacrifice of this glorious personage; and Daniel fixed the precise period of his coming to "finish transgression, and make an end of sins, and bring in everlasting righteousness, and to seal up the vision and the prophecy." Dan. ix. 24. These glorious predictions have been long ago accom plished. The vision and the prophecy are now sealed up, the canon of Scripture is completed, and the objects of the Christian's faith are distinctly set before him. The gracious message to sinners, accordingly, is now announced in language that is clear, simple, and comprehensive: "Believe on the Lord Jesus Christ, and thou shalt be saved." As belief in the Lord Jesus Christ issues in salvation, it may, for the sake of brevity and |