die he did. But at the same time, mercy, as a skilful surgeon, could restore him to life without infringing, in the least degree, on the rights of justice. Therefore repentance does not save men from the infliction of a just punishment; but by it life is imparted to the dead, and they are raised to newness of life and newness of obedience; in which condition they do justly, and justice is satisfied with them.

I briefly observe, secondly, that the salvation by grace is just, which will appear by comparison. What then is the salvation, and what is man saved from? To impart life to the dead, and to perpetuate that life in immortal resurrection bodies of glory, is salvation, in the gospel sense of the term. There is another kind of salvation, which consists in resisting temptation, and avoiding evil. But this is a salvation by works, and grows out of the performance of duty, and ought to be carefully distinguished from the salvation of Christ, which is by grace alone. Men are not saved from any demand of justice; nor from the wrath of an angry God. But they are saved from sin, that is, from the commission of it. They are saved from ignorance, abomination and sufferings of death, and from this body of mortality. If justice has inflicted death, and is satisfied with the execution without requiring the continuance of it, it demands no more as the consequence of sin. But still it is not satisfied on another's principle, for it requires men to love and obey God-and never can be satisfied till they thus love and obey him. Mercy stands revealed to raise and qualify men for this, with which when accomplished, justice will be wholly satisfied. This is salvation, and here justice and mercy meet together; righteousness and peace embrace each other. God is a just God and a Savior, according to Isaiah, and according to Zechariah, he is just, having salvation. And this is our

view of the subject; so we endeavor to preach, and so we believe.

But we were, thirdly, to speak of the power by which justice and salvation is accompanied, as an immutable guarantee for the execution of the one, and the successful accomplishment of the other. "Behold thy king cometh." This is an expression of rightful dominion and government, accompanied with executive authority. The king that cometh is the king of the gospel kingdom, which God has set on bis holy hill of Zion. The legal Zion was the Jewish church, the gospel Zion is the church, consisting of both Jews and Gentiles. This church compose the members of that body of which Christ is the official head. He is the head of every man. And all these members God hath concluded them all in unbelief, that he might have mercy on all. The gospel is the power of God unto salvation. Thy king cometh unto thee; he is just, and having salvation. He is Lord of all-declaring, all power in heaven and in earth is given unto me. The will of God, who will have all men to be saved, is the will of the king-The Father, saith he, and I are one; that is, in design and work. Lo, I come in the volume of thy book, which is the Old Testament, to do thy will, and to finish his work. The power of Christ is an executive power; to execute judgment upon all; that is, the judgment of the law, as well as the judgment of grace. These two judgments are thus expressed by the apostle-By the offence of one, or by one offence, judgment came upon all men unto condemnation; whereas by the obedience of one, the free gift came upon all men to justification of life. Hence it is written, Look unto me, all ye ends of the earth, and be ye saved. For every knee shall bow and every tongue shall confess, saying, In the Lord have I righteousness and strength. AMEN.

A SUCCINCT HISTORY OF THE CHRISTIAN CHURCH, FROM THE BIRTH OF CHRIST DOWN TO THE PRESENT TIME. DIVIDED INTO SIX PERIODS.

Period IV....From the capture of Jerusalem by the Crusaders, A. D. 1099, to the commencement of the 15th Century.

In our last we brought this history down to the time of the capture of Jerusalem, by the Crusaders in 1099, During the whole of the twelfth century, the crusading spirit pervaded every part of the rest of Europe. Large armies were collected from England, France, Germany, Denmark, &c. to embark in this expedition. But although this expedition was great and expensive, but little advantage was gained over the Musselmen. In some battles the Turks were victorious, and in 1293 the Crusaders were entirely driven from the holy land. These armies were collected with the greatest corruption, and in these wars vast numbers perished with hunger, as well as in battle.

In the twelfth century many contentions existed be tween the popes and the princes, especially the emperors of Germany, which generally terminated in favor of the popes, who would grant absolution to all who joined their standard. The pope so far triumphed over the emperors as to compel them to kiss his feet as a token of inferiority and submission. Nor were the popes the only clergy who contended with the princes, and granted absolution or pardon for sins. Thomas Becket, archbishop of Canterbury in England, disputed the authority of the king to punish the clergy for any crime whatever. After a long contention, the king was induced to submit, and was absolved by the pope.

The crusading spirit, which raged so violently in the twelfth century, coutinued till near the end of the thir teenth. Army after army was sent by the Latin

churches to rescue the holy land from the Mahometans. But they met with many disasters, and were finally completely defeated, and compelled to abandon their project; a project which serves to show the spirit of the age.

While the crusades were carried on against the infidels in the holy land, in the thirteenth century, there were several bitter contentions existing between the popes and the temporal princes, especially the emperor of Germany and king of England. These sovereigns were sensible of the arrogance and tyranny of the Roman church, and took many measures to curtail their power. The German prince took the field, and attacked the pope's territory, and the pope to resist him published his excommunication, and to raise an efficient force he published indulgences to all who would take the field against the emperor; promising to pardon not only their sins, but the sins of their parents. But the emperor dying,

the affair was settled.

These things are mentioned, not so much on account of their intrinsic importance, as to show the extravagance of the Roman pontiffs, and the spirit of the age. The pretensions of the clergy in this period were as great as in any former, but the opposition to their high claims appears to be greater than in former periods.

In this century, a cruel and exterminating war, or rather persecution, was carried on by the pope against the Albigenses, a religious sect in France, merely on account of their religious sentiment; in which persecution many thousands of those unfortunate and innocent people suffered death or martyrdom.

The thirteenth century also gave rise to the Inquisition, a tribunal the most horrid that has ever been established. It is a scandal to the church of Rome, and a disgrace to Christianity. At a council, A. D. 1215, the

most rigorous decrees were made against heretics, and all who favored them; and also against those princes and lords, who did not purge their states from them, Shortly after an edict was published against heretics, as all who differed from the Romish church were called. Those who recanted through fear of death were condemned to perpetual imprisonment, and those who relapsed after recanting, together with those who remained firm, were to suffer death. The children of heretics, to the third generation, were to be excluded from all benefices, temporal or spiritual, unless they informed against their parents; and from this tribunal there was no appeal. It was not, however, until the middle of this century that the Inquisition was fully established. At the same time also, the laymen were prohibited to read the scriptures.

Although the Greek and Latin churches had been separated more than two centuries, several attempts were made in this period to effect a reunion. The only difference between them was of little or no importance; the Greeks contending that the holy spirit proceeded only from the Father, the Latins from the Father and Son; the former, that leavened bread must be used in the eucharist, and the latter, that it must be unleavened. But small as this difference was, it was sufficient to prevent a union.

In this, as well as in other periods, we have instances of remarkable superstition. About the middle of the thirteenth century arose a sect, called Flagellants, from their chastising themselves with rods. Old and young, and even children five years of age, went through the country as naked as decency would permit, whipping themselves till the blood flowed out, with groans and. tears imploring the mercy of God, and the assistance of the blessed virgin. They patrolled the country day and night almost incessantly, by hundreds and thousands,