are placed opposite to each other, space enough being left for the parties to enter between. When this is done, they meet in the middle of the divided beast, where the contract is read or repeated, and by a solemn oath sanctioned and confirmed. This was an ancient and almost universal mode of making contracts. It is referred to by Jeremiah the prophet: "And I will deliver up the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed through the parts thereof."

66

This is a significant emblem of that reconciliation which is proclaimed by the everlasting Gospel. The holy God and sinful man constitute the parties. Man had, by his sins, separated himself from God, and had, in fact, become an enemy.' God, the offended party, proclaims a truce, and proposes a reconciliation. The place of meeting was Mount Calvary. There Mercy and Truth met together, Justice and Peace embraced each other; the victim, the Lord Jesus Christ. Without shedding of blood there is no forgiveness, and without forgiveness there is no reconciliation; but "God was in Christ, reconciling the world to himself," and "Christ is our peace, who hath made both one." The terms of the covenant are, "He that believeth shall be saved, and he that believeth not shall be damned."

On this ground, i.e., “in Christ," God has sworn to receive to friendship all who come to Him. Here He opens His heart of love -here He bestows more than kingly dignities-here the kingdom of grace is exhibited, and the splendours of the kingdom of glory shadowed forth. But for those "who count the blood of the covenant an unholy thing, there remaineth no more sacrifices for sin, but a certain fearful looking for of fiery indignation, which shall devour the adversaries."

The reconciliation of a soul to God is perhaps the greatest event that can come to pass on earth. It affects three worlds; heaven, earth, and hell. When this takes place, angels, in their flights of mercy, passing over fields of renown, where empires are won and lost, stnd upon the wing, and stringing their harps to a loftier melody, they sing the anthem of all-redeeming love, "Glory to God in the highest, on earth peace, and good-will toward man.

"That we might receive the adoption of sons;

of God."-GAL. iv. 5, 7.

ADOPTION.

and if a son, then an heir

See here the king, in regal splendour clad,
Comes forth to meet the ragged, friendless lad;
Attended by his sons, a princely race,

He comes to manifest his royal grace:

In one hand, see! he bears a crown of light,
And with the other takes the hapless wight,
And up the steps he leads him, pale with dread,
And sets the diadem upon his head,

His rags removed, with regal robes he's dressed
And o'er his shoulders thrown the purple vest.
The royal youths look on with mute surprise,
While pleasu re dances in their generous eyes.
The imperial gates on golden hinges swing,

And crowds advance, and hail the new-made king.

A MONARCH is here seen standing arrayed in his robes of state and crown of glittering gems. He his left his guests within the palace; and has come forth; he holds in his hand a crown of purest gold. On the steps he meets a poor ragged boy; he intends to make him an object of his especial favour. He takes him kindly by the hand, and leads him up the steps. The poor boy trembles; he is greatly afraid. The king places the crown upon his brow; he commands that royal robes be brought forthwith, to clothe him withal.

Moreover, he orders that proclamation be made, announcing that ae is received among the princes of the realm.

Some of the king's sons are seen standing behind. They look on with wonder, but not with jealousy. They appear delighted at what they see; they embrace him as a brother. The news reaches the inside of the palace; the inmates hasten out to congratulate the new-made king. He returns with them, and takes his seat at the banquet, amid strains of music and the voice of song.

This is an emblem of Adoption. The king represents the Almighty Father, King of heaven and earth. The king's sons signify the angels, who have never sinned. The boy in rags represents the sinner, man. The sinner, "wretched and miserable, and poor, and blind, and naked," is driven by the storms of guilt and anguish that beat upon him to seek a place of refuge.

"Whither shall I flee?" he asks, in the agony of his soul. He resolves: "I will arise, and go to my Father." Thus in all his

misery, he presents himself before the King, Jehovah.

Whereas the king is seen coming forth from his palace, and taking the poor boy by the hand; this is to show how willingly God receives the poor penitent who comes to Him in the name of the Mediator. When he was yet a great way off, he saw him, and had compassion on him. He takes him by the hand, saying, "Him that cometh unto me, I will in no wise cast out." He places a crown on his head, that is, He adopts him as His own son; He makes him an heir of His eternal glory.

Now He has a childlike confidence in God as his Father; God having sent forth the spirit of His Son into his heart, crying, Abba, Father. He takes his place among the children of God, lost in wonder, love, and praise. "Behold what manner of love the Father hath bestowed on us, that we should be called the sons of God."

The angels, those elder sons of the Almighty, gladly welcome the adopted to their number; they receive him as one that was lost, and is found; that was dead, and is alive again; and henceforth minister to him as an heir of salvation.

Not all the nobles of the earth,

Who boast the honours of their birth,
Such real dignity can claim,

As those that bear the Christian name

To them the privllege, is given

To be the sons and heirs of heaven

DR. S. STENNETT.

"For they loved the praise of men more than the praise of God."-JOHN xii. 43.

SPIRITUAL PRIDE.

See where the Pharisee inflated stands,

And sounds his praise abroad to distant lands,
Himself his trumpeter, he blows, not faint,
That all may hear, and own him for a saint;
His lengthen'd notes in sonorous accents say,
"I do I think-I give-I fast-I pray !"
No bankrupt he, for lo! to feed his pride,
See bale on bale, close pack'd, stand by his side.
The beggar comes, worn down with grief, and cold;
He's soon discharged, for Pride has little gold.

He doles his pittance into mercy's hat,

And loud applause he asks, in full for that.
The gaudy peacock, strutting in the rear,

Is but a figure of this trumpeter;

It struts, and swells, and spreads its plumes abroad:
So he, absorbed in self, forgets his God.

THIS engraving represents a man who appears to be on very respectable terms with himself. He is sounding a trumpet before him ; he is very anxious that everybody thould know when he performs what he conceives to be a good action. A poor man is asking charity; he never refuses a trifle, provided he has his trumpet with him. Up it goes, and, with a long blast, he calls the distant passengers to behold him. At the side of the trumpeter are seen several bales of

goods; these are his stock in trade. Behind is seen the peacock, strutting, swelling, and displaying his brilliant train. A proper emblem of this proud trumpeter.

The above cut is an emblem of Spiritual Pride. The trumpeter, giving a little small-change to a beggar, and apprising everybody of the fact, denotes one who loves to make a parade of his religious performances. Does he give to benevolent objects? it is that he may receive the praise of men. Does he fast, or pray, or worship?

it is that he "may be seen of men." On the house-top, through the newspapers, and other sources of circulation, he proclaims his good deeds. He conjugates all his verbs in the first person only: "I visited," "I preached," "I prayed," "I gave," etc. Thus the praise of worms becomes necessary to his existence; on this food he grows fat: deprive him of it, and he will pine away, and die of atrophy. He sacrifices to his own net; he burns incense to his own drag. Self is the god he adores. The "bales of goods" denote that he is stocked with self-righteousness. In his own opinion, he is "rich and increased in goods, and has need of nothing." The peacock, after all, has just as much religion as he has.

The hypocritical Pharisees of the Saviour's time were men of this stamp. They sounded a trumpet before them, under pretence of calling the poor together; but in reality it was to say, "Look at me." They had "their reward." In the east, the practice varies. It is said that the dervishes, a kind of religious beggars, carry with them a horn, which, when receiving alms, they blow in honour of the giver.

All pride is pretty much alike in its nature and effects. It is produced in some persons by noble birth and great natural abilities; in others, by wealth and learning; in others, again, by certain ecclesiastical endowments, such as an office in the church, the gift of praying, or of preaching, etc. These things are all alike good in themselves, but the hearts of the possessors being unsanctified, the gifts are abused, and the Giver neglected.

He who possesses true religion will be truly humble. Humility is the only proper antidote for pride. When humility enters, pride departs, as flies the darkness from the sun. To slay pride, and teach man humility by example, the blessed Saviour took upon Him the form of a servant. He made Himself of no reputation; He humbled Himself unto death, yea, even unto the death of the Oh, wonderful humility! oh, boundless grace!

cross.

Pride renders its possessor truly miserable in this life. The Father