of some French soldiers who conducted themselves in: words and actions as peaceable children of God. But lately some have been seen at Basil and Zurich praying: upon their knees for hours; and others reading almost perpetually the word of God and other good books.. At the desolation of the Canton Unterwalden, where the French, enraged at the desperate defence of the inhabitants, set fire to whole villages, killing men, women, and children, and committing many abominations; some French officers were seen to shed tears,. and to give four or five louis d'ors for the support of the widows and orphans that strayed about in rags and in misery. We have printed in our Magazine a letter which was written by some French parents, 30 leagues. beyond Paris, to their son in Germany, full of Christian sentiments and admonitions. These instances,, though scarce, are proofs that true Christianity. is not yet entirely fled from France; and open to a religious mind, an agreeable prospect and hope, that in this great empire there are more than 7000 who have not bent their knee before the Baal of false illumination, but before the Son of God, confessing with their tongues,. to the honor of God the Father, that Jesus Christ is the Lord As for your question concerning the Netherlands, we are not quite certain, whether you mean the United Netherlands, that is, Holland, or the Austrian Nether, lands, now in the possession of the French, which are called also Belgium. We rather suppose that you mean. the latter; for it is not unknown to you, that in Holland there are many true disciples of Jesus, with whom, our society is partly united; and that there is formed, by your example, and upon your model, a Missionary Society at Rotterdam, with which already 30 other places have associated. With regard to the French Netherlands, we can only say, that we had but lately information of a small party of true Protestant Christians at Dornyek, by a religious, VOL. II. No. 2. H soldier coming from that place, and that we have published one of their edifying letters in our journals. This is all we are able to answer to your proposed questions. Certain it is, that in France the Lord has still a sced to serve him, particularly amongst the two millions of French Protestants, that have declared their principles in the present revolution; and still more certain it is, that the church of Christ cannot be overpowcred by the utmost exertions of hell. Darkness may overspread many places; and the strong delusion (2 Thess. ii. 5-13.) has already, by the judgment of God, begun to operate; it is even possible, that the candlestick of the gospel may be put from its place in what has been called hitherto Christian Europe, if the great apostacy increases, and the Son of God is, as it were, crucified again and trampled upon; but yet, in the midst of Egyptian darkness, there will remain a small country of Goshen, and perhaps before we are aware of it, 'the word of the Lord may go forth to his long infatuated people" Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee." Until that happy time comes, may the Lord make us joyful in hope, patient under tribulations, and fervent in prayer! I conclude with our most heart-felt wishes for all the Directors and Members of your Missionary Society, with the assurance of our distinguished regard and love toward your person. Written in the name of the Committee, by ON THE CONFLICT BETWEEN SIN AND GRACE. THER HERE is mystery in practical as well as in doctrinal godliness. The preaching of the cross is to them that perish, foolishness; and so is that fellowship of the cross which belongs only to them who are saved. A sinner who partakes of the heavenly calling, has un dergone a wonderful change. God has revealed his Son not merely to him, but in him: has shined into his heart, to give him the light of the knowledge of his glory in the face of Jesus-has given him a new heart, and put within him a new spirit-in a word, has created him anew: For if any man be in Christ Jesus, he is a NEW CREATURE. At the same time it is evident from the scriptures, and from experience, that this revolution in spiritual character and governing principle, does not, in the present life, produce perfect sanctification. If we say we have no sin, we deceive ourselves, and the truth is not in us. Whence it necessarily follows, that the introduction of a principle of holiness into the heart, without the entire expulsion of its depravity, will necessarily occasion much inward trouble. Sin, in a believer, is as essential enmity against God, as sin in an unbeliever, or in the very devil. On the other hand, holiness in a believer on earth, with all his imperfections, is as really holiness, as essential conformity to God, and enmity against sin, as holiness in the redeemed above, in an elect angel, or in the Lord Jesus himself. These two, therefore, viz. the principle of corruption, and the principle of grace, being eternally irreconcileable, seeking each the destruction of the other, cannot dwell peaceably in the same bosom. Their near neighborhood, instead of inviting a compromise, renders their hostility the more sensible and active. While they strive for the mastery, the soul of a believer experiences strange alternations. Now, in the exercise of faith on the Lord Jesus Christ, he is more than a conqueror: the power of corruption seems to be destroyed his mountain stands strong; and he is ready to say, I shall never be moved. In one hour the scene is reversed. The foe, whom he thought dead, awakens as a giant refreshed with sleep. A thousand furious lusts break in upon his repose, and fill him with consternation and dismay. Again he is victorious through grace, and again the enemy returns to the charge. In this manner must he fight his way through, often conquering, often foiled, till that last, great triumph, in which he shall enter the everlasting kingdom of his Lord and Saviour. It is our wisdom and happiness, to have an intimate knowledge of this wrestling with spiritual wickednesses. The divine word abounds with instructions on this subject, which are essential to our peace. The Apostle Paul, in a passage deservedly precious to every Christian, describes particularly that warfare with indwelling sin, in which he must expect to be engaged all "the days of the years of his pilgrimage." It is in Rom. vii. 14-25. For we know that the law is spiritual; but I am carnal, sold under sin. For that which I do, I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then, it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me, but how to perform that which is good, I find not. For the good that I would, I do not: but the evil which I would not, that I do. Now, if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord. So then, with the mind I myself serve the law of God, but with the flesh the law of sin. I do not mean to explain this context. It has, indeed, puzzled very able critics, who have learnedly demonstrated their ignorance of its sense. Their difficulties, and their disquisitions, have added to the host of proofs, that the natural man receiveth not the things of the spirit of God. But though it has puzzled learn ing, it has never puzzled grace. The capital requisite for interpreting it, is a renewed heart. And the experience of such a heart, will furnish a correct, and the only genuine comment. Instead, therefore, of explaining, I will endeavor to vindicate this context. Many have contended, and the ingenious author of the Letters on Infidelity seems to be of their opinion, that the Apostle here personates a carnal, ungodly man, pointing out the struggle which arises from the decisions of his reason, and the remonstrances of his conscience against the solicitations of his lusts. So that the dispute and the contest, are really between his rational and sensual powers, or, in other words, between his passions on the one hand, and, on the other, his reason and conscience. That graceless men feel remorse of conscience; and that their reason often condemns what their depravity impels them to commit, I shall not deny. But the conflict of which the Apostle discourses, is very different from this. It is a conflict, as I am about to show, not between reason and passion, but between grace and corruption; and which is so far from characterizing an unconverted man, that it can exist in such only as are living members of Jesus Christ. Every line of the Apostle's argument harmonizes with this position; but to make it more apparent, we must ascertain the meaning of two expressions, which materially affect the construction of all the rest. Ver. 18. I know that in me, that is, in my FLESH, dwelleth NO GOOD THING. Ver. 22. I delight in the law of God after the IN WARD MAN. Our first inquiry, then, is, What the Apostle intends by FLESH? I answer, Not the sensual appetite as distinguished from reason and conscience, but the principle of depravity as opposed to holiness. Sensual appetite is nothing but the propension of an unholy WILL to transgress, through the medium of sense, the law of God. If the will of such a carnal |