and enthusiasm, and to become timid, unnatural, and artificial, in proportion as the people by whom it is cultivated are removed from the state of rude and savage existence. Hence it is that we find among the aborigines of our own country, in their treaties and public transactions, bolder metaphors, more splendid gor geousness of style, than the civilized nations of Europe in their most elevated poetical productions. Having concluded a treaty of peace with the British, the Five Nations expressed themselves, by their chiefs, in the following language:

'We are happy in having buried under ground the red axe, that has often been died with the blood of our brethren. Now, in this sort, we inter the axe, and plant the tree of peace. We plant a tree whose top shall reach the sun, and its branches spread abroad, so that it shall be seen afar off. May its growth never be stifled and choked; but may, it shade both your country and ours with its leaves. Let us make fast its roots, and extend them to the utmost bounds of your colonies. If the French should come to shake the tree, we should know by the motions of its roots reaching into our country. May the great Spirit allow us to rest in tranquillity upon our mats, and never dig up the axe to cut down the tree of peace! Let the earth be trod hard over it where it lies buried. Let a strong stream run under the pit to wash the evil away out of our sight and remembrance. The fire that had long burned in Albany is extinguished. The bloody bed is washed clean, and the tears are wiped from our eyes. We now renew the covenant chain of friendship. Let it be kept bright and clear as silver, and not suffered to contract any rust.Let not any one pull away his arm from it.'

Nor is this a solitary instance. Among all savage tribes poetical effusions, though rude in their structure, have obtained an ascendency. Their religious rites are celebrated in song. By song they lament their public or private calamities, the death of their friends, or the loss of their warriors. Their victories over their enemies, the virtues of their heroes, and all important events and transactions are celebrated by music and poetry. How many instances of this character are recorded in sa cred Scripture. Moses and Miriam sung the triumphs of Jehovah over the impious Egyptians who were drowned in the Red Sea. Then sang Moses and the children of Israel this song unto the Lord:-I will sing unto the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy!'

Without, however, pursuing this subject any farther, we may remark that the Church of Christ has ever availed itself of poetry and music as the most natural handmaid of piety. And the almost universal practice of the various denominations of Christians in incorporating music among their devotional exercises has the sanction of the highest antiquity. The members of the primitive Church were exhorted to speak to themselves in hymns and spiritual songs, making melody in their hearts unto the Lord. And who that has ever felt the inspiring notes of sacred music, accompanied by words that burn, can be indifferent to this branch of Divine worship! Hence from the time of Moses, and more especially from the days of David, to this hour, has the Church of God cultivated the art of poetry and the science of music; and we have no account of any extraordinary revival of true godliness but what has been accompanied, less or more, with the spirit of poetry and the cultivation of sacred music.

Methodism had its poet. While John Wesley was more especially devoted to laying the foundation of that mighty superstructure which he was principally instrumental in rearing, his brother Charles furnished the interior of the temple with those sacred songs, in which are combined all those evangelical truths, doctrinal, experimental, and practical, by which his hymns are so eminently characterized

And so long as those hymns shall continue to be sung with understanding and believing hearts, so long the Church will be preserved from the deteriorating influ. ence of heretical doctrine. That there are hymns in this collection of unrivalled excellence, both as regards sentiment and poetry, will not be disputed by any who combine a knowledge of evangelical purity with a taste for poetical excellence.— And this is another proof that religious subjects, taking them in their widest range, are not only suited to the genius of a poet, but that they form themes on which he may expatiate to the greatest advantage.

But it is time that we more particularly notice the poem before us. Its title, The Messiah's Kingdom, sufficiently indicates the prominent character of the work. And though the authoress cannot adopt the language of Milton, her illustrious predecessor in this field of religious poesy, that she is treading in a path 'untrod before,' she may lay claim to much originality of thought, and to a competent share of that poetic fire which is essential to give a high character to her composition, and to interest as well as to instruct the reader.

The poem is divided into twelve books, beginning with the original perfection and beauty of the universe, and of man in particular-his defection from his God, with its consequences, and the original promise of his restoration through a Redeemer. It then proceeds to trace the propagation of the human specics, under the influence of sinful propensities, noticing in the mean time those exceptions to the general prevalence of vice which the sacred Scriptures record. Having thus laid the foundation of the grand drama which mankind had destined themselves to act, the poem proceeds with a historical account of the gradual developements of Divine Providence until He came who was ordained to expiate sin by His own death upon the cross, and reconcile the world unto God. After dwelling with fulness of gratitude upon the various transactions of Jesus Christ and his apostles, together with the blessed effects of the Gospel upon the world, the grand apostasy is portrayed in glowing colors, and then the different phases of the Church from time to time, until the glorious era of the Reformation, when came

'Luther the name rever'd,

Chosen by Heaven to stand

The valorous leader of truth's champion band;

Whose wondrous prayer of faith, whose voice of ire,

Restrain'd the heavens, or drew forth shafts of fire.

After briefly noticing the different changes of the spiritual kingdom of Christ from the establishment of the Protestant reformation down to the present time, the authoress then takes a rapid glance at the present state of the world, and concludes by a triumphant anticipation of the universal diffusion of Christianity over the face of the globe.

If there be any defect in the poem, we think it consists in not making those evangelical men, Wesley, Whitefield, and others, who arose early in the eighteenth century, sufficiently prominent as instruments in bringing forward the latter day glory. Surely if such men as Wilberforce may be immortalized in verse, on account of their achievements in the cause of philanthropy-and we think they very properly may--such men as Wesley, and his compeers in the glorious work of evangelizing the world, are worthy of a distinguished place in the pages of a poem which aims to celebrate the praises of the Redeemer for the honor which he puts on His most favored servants.

On the whole, however, we most cordially recommend the poem to our readers, under a conviction that they will find themselves amply compensated in its diligent perusal. We had intended to have given some extracts, which we had prepared, as specimens of the general character of the work, but are reluctantly compelled to emit them for want of room. We, therefore, conclude what we have to say on

this subject by the following notice of the Messiah's Kingdom, from the Wesleyan Methodist Magazine :—

"The Lord's Anointed One, and his spiritual kingdom, though frequently chosen as subjects of song, by pious minds of true poetic mould, can never become trivial or devoid of interest. Such an overpowering mass of ennobling reflections, varying with the ever-altering circumstances of our world, connect themselves with this sublime theme, as will, to the end of time, render the concomitants of Messiah's reign, in reference both to its early trophies and to its final triumph, highly attractive to the virtuous and benevolent. To the performance of her most "delightful task" Mrs. Bulmer has brought powers of no common order; a cultivated understanding, a strong but reined imagination, fine taste, poetic feeling, a gifted mind deeply imbued with the heavenly maxims of an extensive and correct theology, and the whole crowned with a vigorous judgment, capable of arriving at true and satisfactory conclusions on the most difficult points of ecclesiastical history and important maiters in philosophy. In the hands of a lady possessing such rare qualifications as these, "Messiah's kingdom" may be expected to suffer no detriment; and the welleducated reader will be delighted to find his just expectations in every respect abundantly realized. Good poetry, harmonious versification, sound reflections, animated descriptions, and lofty thinkings diversify and characterize the contents of the volume. The poem is not constructed on the epic model, but, most judiciously, is chiefly didactic and lyrical. Considerable tact was displayed by the early Christian poets of modern Europe in their extremely diverse employment of supernatural agency. They perceived that this was the only probable method of conveying noble and pious sentiments to the masculine, yet semi-barbarous spirits that flourished at the chivalrous close of "the middle ages," and at the equally stirring period of the revival of learning. As the western nations advanced in refinement, and as the poetic art became understood and appreciated, the improvements effected in the celestial and infernal machinery of "the tuneful race" are very apparent. Tasso, in accordance with the progressive civilization of his age, was less daring, but more true to human proprieties, than Dante; and Milton evinced consummate art in engaging the existing sympathies of his warlike contemporaries, by the still more chaste and scientific mode in which he led his embattled angelic hosts to deadly fight. Antiquity, investing with its sacred and enchanting mantle even the most recent of these eminent bards, has consecrated his peculiar use of superhuman auxiliaries; but on the ensign of immortality, thus conferred, is inscribed the significant warning, “Let no one measure swords with Milton's airy hosts!" The salutary caution has been observed with tolerable strictness, by our countrymen, from the days of the Commonwealth to the present time. We look upon those ancient paraphernalia with nearly the same kind of veneration as that with which we regard our old and richly wrought tapestry both were suited to the age in which they were fashionable. But now, such is the commendable "march of intellect,” we require to be instructed on sacred subjects as reflecting and contemplative beings, more in love with the "joyous quiet of the skies," than with the turmoils of mundane strife. As such we are gracefully addressed by Mrs. Bulmer, whose charming strains commence with the happy condition of the first human family anterior to the fall, and, in five books, rivet our attention to the consecutive and gradual developements of the merciful purposes of Heaven respecting lapsed man, till we are greeted, in the sixth book, with the glorious epiphany of "God manifest in the flesh, and dwelling among us." Then follow, in the seventh and subsequent books, the splendid victories of the cross from the infancy of the Christian Church to our own era. As it is our intention, at the earliest opportunity, to present to our readers, in a distinct and more copious review, the sense which we entertain of the various excellencies of this beautiful poem, we cannot do more than bestow upon it, thus promptly, our strong and most hearty recommendation.'

IS THE LAW OF GOD ETERNAL?

THAT we may understand this question, and be able to give it a satisfactory answer, it will be necessary to define what is meant by the terms law and eternal. As to the latter term, eternal, we understand by it that which has neither beginning

nor ending, but something which exists necessarily, either from its own nature, or from its inseparable connection and coexistence with an eternal Being. In this sense that law of God by which He governs His own actions, and which, emanating from his own nature, is the invariable and immutable rule of right, is unquestionably eternal. If, however, the word eternal be restricted in its application simply to being, or personality, then nothing can properly be said to be eternal except God himself. But surely the word is not thus restricted in its meaning. Thus we read of the eternal life of believers, of eternal glory, and eternal truth.

Those properties of any being which may be said to be inherent in that being, as they are coexistent with him, have the same duration of existence with the being himself. Allowing the sun to be the source and centre of light,—the rays which are ernitted from him are coexistent with the sun himself, and shall continue to exist as long as he shall exist.

Thus it is with the law of God. We mean that law which emanates from the nature of God Himself, and of course is coexistent with Him.

Let us now attend to the definition of the term law. Perhaps there is no term used with greater latitude of meaning than this word, law. Every being, thing, and element in the universe, has its law. Thus we speak of the law of God and of angels; the laws of man, and of human nature; the law of sin and death;' the law of our members;' the law of matter and of spirit; the law of fire, of water, and of the air; the law of the state; and we distinguish between human and Divine laws. In the sacred Scriptures we read of the moral, ceremonial, and the law of liberty,' and 'the law of the Spirit of life in Christ Jesus.' Perhaps as good a general definition of law as can be given is, that it is that principle by which any being or thing is governed. Thus the law of God's nature is the principle or rule by which He governs his own actions, and which, when expressed as His will, forms the rule for the government of all His intelligent creatures; this includes the moral law, which is the eternal rule of right. The law of matter and of spirit is the principle ́ by which matter and spirit are respectively governed; and so of all the rest.

Now some laws are only temporary in their existence. Such were all those laws or regulations which related to the mere ceremonial usages of the Israelites. As they originated from the circumstances in which these people were at that time placed, and were only 'shadows of good things to come,' when these circumstances ceased to exist, and the 'good things to come,' namely, the Gospel with all its provisions, blessings, and privileges, had arrived, those laws, some of which God Himself pronounced by the Prophet Ezekiel, xx, 25, to be 'not good,' ceased to be binding. So, also, all those laws which inhere in, and govern beings which have but a transitory existence, cease with the existence of those beings whom they govern. This is also the case with many human laws. Whenever the circumstances which gave them birth are no more, or whenever the operation of any of those laws shall be found inconvenient, inexpedient, or not to answer their end, they may, and ought to be abrogated. Respecting all such laws, therefore, it must be said that they are but temporary in their existence.

But in regard to that law which is the immutable rule of right, being founded in the nature and fitness of things, inhering in, and emanating from the nature of God Himself, it may be said with the strictest propriety, that IT is eternal. As it had no beginning, so it can have no end. As it depended upon no evanescent circumstances for its existence, but is coeval with God Himself, it can no more cease to exist, or to be binding upon God's rational, intelligent beings, than its sacred Author Himself can cease to be.

Let us but suppose that that law which presupposes the infinite purity and loveliliness of God, and which requires mankind to love Him with all the heart, should

either cease to exist or to be binding on man, look at the consequences which would follow. God may cease to be a pure being; men may refuse to love God, and yet be blameless. The devils, and all wicked men, provided that there be no law prescribing their obedience, are released from their allegiance to God, and may indulge in their rebellion without any fear of punishment; for if the law be repealed, by what rule can they be punished?

This view of the law is supported by Mr. Wesley. In his Sermon on the Law of God, he says, 'Now this law is an incorruptible picture of the High and Holy One who inhabiteth eternity. It is He, whom in His essence no man hath, or can see, made visible to men and angels. It is the face of God unveiled.' 'The law of God, (speaking after the manner of men) is a copy of the Eternal Mind, a transcript of the Divine nature: yea, it is the fairest offspring of the everlasting Father, the brightest efflux of His essential wisdom, the visible beauty of the Most High.'

How different is this moral law, in respect to its origin, nature, and properties, from the ceremonial law of Moses! The former, being founded in the immutable nature of things, and according with the principles of eternal justice, can never be either repealed or cease to be binding upon His rational and accountable creatures; while the latter, established only for the time being, finally gave place to a more perfect dispensation, which was established by Jesus Christ, 'the Mediator of a better covenant.' Under the Mosaic dispensation, the sacrifices which were established by Divine appointment, derived all their efficacy from that appointment, because they prefigured and pointed to the perfect sacrifice of the Lord Jesus Christ, who was constituted a Priest for ever over the house of God.

We have made this remark here for the purpose of obviating an objection which we learn has been made against what we stated in our preceding number, that The victim that was offered in sacrifice was a vicarious offering, accepted instead of the sinner himself.' The objector seems to suppose that we intended to say, that those sacrifices, which were comparatively insignificant in themselves,' were so accepted as to do away the necessity of justification by faith in Jesus Christ. How such an inference could be drawn, especially when compared with the whole article on the atonement, we are at a loss to conceive; as such a sentiment was as foreign from our thoughts, and as contradictory to the whole tenor of the article, as is the thought that Socinianism is identical with Christianity. In that part of the article in question, we were endeavoring simply to define the meaning of the word atonement, as used when the Old Testament sacrifices were spoken of, and not to explain the evangelical doctrine of the justification of a sinner before God. This was afterward explained. And after reviewing and solemnly considering what is there said on the atonement, as made by these sacrifices, we can see no cause to alter our opinion. It might, perhaps, have been more clearly and explicitly declared, that those sacrifices, 'not possessing any intrinsic value,' or merit 'in themselves,' pointed to the Lord Jesus Christ, whose vicarious death, was the only available sacrifice, of infinite value or merit, to atone for the sins of the world,’ and through whose blood alone the penitent sinner was and is pardoned; but we thought, and do still think, that this cardinal truth of Christianity was sufficiently stated, in a subsequent part of the article, to have guarded it from any such exceptions as we are informed have been taken by some individuals. That all who ever were saved from their sins, whether before or after the coming of Jesus Christ, were saved by the merits of Him who 'once in the end of the world appeared to put away sin by the sacrifice of Himself,' is a truth which has our most hearty assent. Nor can we perceive how this truth militates against the sentiment expressed in the piece on the atonement, namely, that the sacrifices under the Old Testament dis