none, who have read the history of his life with any attention, can doubt of the propriety of their application to him. Even the principal Jews confess, that they belong to their Messiah. And if so, we, who acknowledge no other Messiah, but him, who was crucified as a malefactor on mount Calvary, can have no question whose character they represent. But we are not left to conjecture on this subject: the Savior has quoted the words as pointing to himself; and the apostle Peter, in allusion to them, says to the Jews, respecting Christ, "This is the stone, which was set at nought of you builders, which is become the head of the corner." The same application of the words is made by the apostle Paul: "ye are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." "Behold," says Jehovah, "I lay in Zion, for a foundation, a stone, a tried stone, a precious corner stone." These words are noticed by the apostle Peter, in a discourse respecting Christ, and evidently applied to him.

But why, it may be asked, is Christ called a stone? Without anticipating another part of the subject, it may still be proper to remark, that the figure, here employed, is calculated to bring into view some important traits in his character. Is a stone firm and durable, and, when used for the support of a building, does it furnish a secure foundation? These are properties which, when spiritually applied, eminently belong to Christ. He is indeed, in himself, amply sufficient to sustain the weight of all who may build their hopes upon him. His divine perfections render him a most secure foundation: a foundation, which all the storms of temptation and affliction can never tear away. "His power," says the excellent President Davies, "is almighty, able to support the meanest of his people that build their hopes on him, and render them proof against all the attacks of earth and hell. His righteousness is infinitely perfect, equal to the highest demands of the Divine law, and therefore a firm, immoveable ground of trust. We may safely venture the weight of our eternal all upon this rock: it will stand for ever. Let thousands, let millions, with all the mountainous weight of guilt upon them, build upon this foundation, and they shall never be moved." And let me add, the weight of the whole spiritual building, which has been rising from the days of righteous Abel, and which will be crowned with the top-stone, when all the redeemed are gathered in, may rest on this foundation, and stand secure for ever. We remark

Secondly, that this stone, notwithstanding its firmness, and durability, is said in the text, to have been refused by the builders.

A skilful artificer, who designs to raise a beautiful edifice, makes a selection from the stones which are brought for that purpose. Some, on account of their form, or quality, are refused as unfit for a place, and are thrown aside among the rubbish as of no value. This will enable us to understand the manner in which Christ was regarded by the builders of the spiritual temple. The builders are designed to represent the Scribes, and Priests, all those, who, in

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the days of our Savior, were leaders in the Jewish church. By these he was refused. He was adjudged as unfit to have even the lowest place in the building, and was thrown aside as useless. Skilful builders will usually find some place for almost every stone which may be brought to them. Few are thrown aside as entirely worthless, as incapable of being devoted to any good purpose. But Christ, the text informs us, was wholly refused. No place in the spiritual temple was formed for him.

Let us see how this prophetic representation of the Psalmist accords with facts. A view of the feelings of those who, in the days of Christ's flesh, took the management of the Jewish church, will be sufficient to convince us of its correctness. The predictions of the prophets, in relation to the treatment which Christ would receive at his coming, became his history. He was despised and rejected of men, and by none was he persecuted with more virulence than by the rulers in the church. They were the persons who were most enraged at his holy doctrine, and who took the greatest offence at his humble life. The common people, not unfrequently heard him gladly, and numbers of them rejoiced in him as the foundation of their hopes.. But it was not so with those, who sat in Moses' seat, or with others, who were leaders in Israel. By these he was rejected. They were often confounded by the weight of his instruction, and the pertinency and force of his remarks. But nothing could abate the malignity of their feelings. His blameless life and the purity of his doctrines, were utterly inAt one sufficient to render him the object of their esteem. time he was reproached as a blasphemer; at another as a friend of publicans and sinners. When the reality of his miracles could not be denied, it was suggested that he was in league with Beelzebub. With this guilt the apostle Peter charges the rulers of the people and the elders of Israel. "This is the stone which was set at nought of you builders." The parable of the supper gives us the same view of the feelings and conduct of the Jews in relation to Christ and his salvation. A nobleman made a great supper and bade many. At supper time, servants were sent out to call those that were bidden, but they would not come; and, according to the report of another evangelist, they made light of it, and went their way, one to his farm, and another to his merchandize. Several other invitations met with the same success. Although the Savior was sacrificed, and the Gospel supper was prepared, they would not participate in its blessings. So despised, and rejected was this stone by the builders. Instead of making him the foundation of their hopes, they made him a stone of stumbling and a rock of offence.

But the principal Jews are not the only persons by whom Christ has been refused. In every age, from that period to the present, he has been to the proud and self-righteous, whether ministers or people, without form or comeliness. By the many millions of those, whose eyes have not been enlightened. he has been regarded as possessing no qualities, on account of which they should desire

him. Few have seen his beauty; and been willing to venture their souls upon his righteousness. And even these, like the converted thief on the cross, were first heard to reproach his glorious name, Hence the voice from heaven, which pierced the soul of Saul, charges him with opposition to the Son of God; "Saul, Saul, why persecutest thou me." We will not have this man to reign over us, is the language of the natural heart. Not only the builders have rejected this stone, but all to whom he has been proposed have united in the rejection. And if there have been some, who have discovered his worth, it has been owing to the illuminating influences of the Holy Spirit. Without these, he has been a root out of a dry ground, a sign which has been every where spoken against. But blessed be God, we learn,

Thirdly, that this stone, which has been refused of the builders, has become the headstone of the corner.

The Jews have a tradition, that a certain stone, which was thrown aside among the rubbish by the builders of the second temple, was at last found to be exactly fitted for the place of a chief corner stone. Whether this tradition is founded on fact, or like many others with which their writings are encumbered, is fabulous, the stone, which we have been contemplating, has received this honorable distinction. Such is the doctrine, not only of the text, but, as we have seen, of the writers of the New Testament.

Two things are worthy of notice in the language of the text. This stone has been placed in the corner, and in the situation of the head stone of the corner. The corner stone, is one of the most important in the building. It is this which connects the different parts together, and forms them into a perfect whole. In this distinguished place, says the text, is that stone placed which was refused by the builders, as utterly unfit to occupy any place. But in the eyes of God, it was elect and precious, and instead of being left to lie among the rubbish, it has been placed in the very foundation and corner of the edifice. "This," says the Psalmist, "is the Lord's doing, and it is marvellous in our eyes."

And even this is not all the honor which has been put upon this rejected stone. It has become not only a corner stone, but the very head stone of the corner: not merely one of the most important stones, but the most important, the stone which connects and sustains the whole building. Other stones may be placed in important situations. The Christian church may be built on the foundation of the prophets and apostles; but Jesus Christ himself is the chief corner stone. The instructions of the New Testament correspond with this striking phraseology of the text. The Lord Jesus is there represented as the foundation of the whole spiritual temple. Other foundation can no man lay, than that is laid, even Jesus Christ." For there is salvation in none other; there is no other name given under heaven whereby any can be saved. him rests every individual Christian. "I live," says an apostle, "yet not I, but Christ liveth in me." "He is the end of the law for righteousness unto every one that believeth." On this ground

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the apostle Paul desired to be found in him, not having on his own righteousness but the righteousness of God, the righteousness which is by faith. He is also the support of the whole church. He is the tried stone laid in Zion for a foundation. He is the vine from which all the branches derive their support, When the church is compared to a body, Christ is the head and his people the members; when to a building, Christ is its foundation. All stands upon him, and were he to be removed, the whole superstructure would fall into ruins.

Christ not only restrains, but connects. "For he is our peace," says the apostle, "who hath made both one," that is Jews and Gentiles, "and hath broken down the partition wall between us." In bim Jews and Gentiles find a centre of union. This is strikingly illustrated by the apostle Paul, in his epistle to the Ephesians, "In whom all the building, fitly framed together groweth unto an holy temple in the Lord. In whom ye also are builded together for an habitation of God through the Spirit." Christians, in every part of the earth, are brethren. Though they may be unknown to each other on this side of their heavenly residence, they sustain a blessed relationship through Christ: he is their common Savior. They are placed in different parts of the building; but they are not unorganized and discordant materials. In Christ, the chief corner stone, they are united together, and become necessary parts of the same spiritual house.

The subject may lead us to some useful reflections.

1. We may notice the importance and value put upon Christ, in the plan of salvation.

He is indeed lightly esteemed in the eyes of sinners. But he is chosen of God and precious, and holds a very high place in the scheme of the Gospel. Here God has exalted him, and given him a name, which is above every name. Unto all his people he is made wisdom, righteousness, santification, and redemption. "Without me," he says to his disciples, "ye can do nothing." A conviction of this truth was deeply fastened on the mind of the apostle Paul. "I can do all things," says he, "through Christ which strengtheneth me." From Christ every believer derives mercy to pardon, and grace to help in time of need. In short, he is all and in all, in the salvation of the Gospel; the foundation and the top-stone of the whole spiritual building; the hope and consolation of Christians in the world; and the perpetual advocate and intercessor for the redeemed in heaven.

2. The subject may lead us seriously to inquire whether Christ enters so deeply into our religion.

Do we think highly of ourselves or of him? If our religion be that of the Gospel, he will be precious to us, and all our experience will contribute to exalt him in our affections. So true is this, that the Apostle assures us, that if any man love not the Lord Jesus Christ, he shall be accursed. Every believer is constrained as well by love to him, as by his love. Now, my friends, does Christ hold so prominent a place in our religion? Do we count all

things but loss for the excellency of the knowledge of his character and salvation? And are we ready to suffer the loss of all things that we may win him? Is he our wisdom and righteousness, our sanctification and redemption? Or, on the other hand, do we rely on our own righteousness, and exclude Christ except in some general sense from our calculations?

Let us beware of any hope, which does not rest upon the Divine Savior. If he be our life, our joy, our hope, he will also be our salvation. But if we despise him, he will lightly esteem us. And while he stands as a tried stone, laid in Zion, as an everlasting foundation of hope to all who trust in him, we shall in vain look for his help, when our foundation of sand shall glide from beneath Our presumptuous hopes will then be dashed in pieces, and we shall find ourselves without a Savior, sinking into endless despair.

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For the Panoplist.

ON THE MOTIVES BY WHICH SINNERS MUST BE URGED TO

REPENTANCE.

[In a letter to a candidate for the ministry.]

My dear brother,

SINCE I was informed that you had become a licensed preacher, it has frequently occurred to me, that I ought to write you. I have many things to say, and as I cannot deliver them in person, it is a satisfaction to communicate them by letter.

When conversing with you, not long since, on the proper mode of addressing impenitent sinners from the pulpit, I recollect that you expressed sentiments, at which I was surprised, and which, in my view, cannot fail to injure your usefulness, if retained, and reduced to practice. I then stated in general terms, my objections to your views of the subject, and urged you to re-examine it, with the candor that you usually carry into your investigations of religious topics. I am confident that you will not be offended, if "I show my opinion" yet again, with the freedom, that, as a brother, I am privileged to use.

You would not, indeed, annihilate the scriptural distinction between saints and sinners; nor maintain, that the carnal heart is ever brought into subjection to Christ by the force of moral suasion. You will not affirm, that men, in their natural state, are not children of wrath;" nor that they relish the beauties of holiness. Yet you say, that in persuading them to repentance, ministers ought rather to employ motives of the tender, and alluring kind, than those of terror;-to dwell principally, if not exclusively, on the love and compassion of God; the pity and tenderness of Christ; the amiableness of pious affections; and the bright rewards, that are in reversion for the saints. And the principal reason which you suggest, if I mistake not, is, that motives of a different complexion, are calculated to drive the sinner from God, instead of bringing him nigh;" to raise a storm of passion in his breast, and confirm bis opposition to the Gospel.