comfort. She felt indeed that the cup which she had to drink was bitter; but she was enabled to say, with submission, Not my will, but thine, O God, be done.' Thus died, in her seventeenth year, the excellent and devotedly pious Caroline Elizabeth Smelt. And how earnestly ought we to pray, on perusing such a narrative as this, that we also may be privileged to "die the death of the righteous." Such a wish and prayer, however, is often breathed without any sincere desire to live in faith that we may die in peace. Holy living is the grand preparative for holy dying, and to expect that we shall attain the latter, without a habitual anxiety to cultivate the former, is to entertain a delusion fostered by the great enemy of souls, for the accomplishment of our spiritual and everlasting ruin. THE COUNTRY OF THE CHALDEES. CHALDEA OF CHASDIM, like demons, like plunderers, like beasts, or like fields, is a name often used synonymously with Babylonia, and applied to the Plain of Shinar; but the country of Chaldea in its limited extent lay south of Babylonia. Its right name is not Chaldea, as it was called by the Greeks and Romans and is translated in our Bibles, but Chasdia and Chusdia, as it is written in the Hebrew text; and the inhabitants were termed Chasdim and Chusdim, or the children of Chush, the son of Ham and grandson of Noah. Various opinions, however, have been maintained by the learned respecting the origin of the Chaldeans. Michaelis considers them to have been a foreign race in Assyria, and is inclined to derive them from the Chalybes of the Greek geogra phers, who are called Chaldi by Stephen Byzantum. His chief reason for this opinion is founded on the names of the Chaldean or Babylonian kings, preserved in Scripture and also mentioned by Ptolemy, which differ from the Assyrian names, and bear an apparent resemblance to those of some northern nations of Slavonic origin. On the other hand, Adelüng contends that all these names are resolvable into the Hebrew or its cognate dialects, and he considers the Chaldeans or Chasdiin as a mountaineer people from the north of Mesopotamia, but belonging to the Assyrian or Semitic race. thing at least is certain, that the Chaldeans and Babylonians are generally mentioned as the same people, from which we may infer that they were of the same origin; and when they came to reside in the same country there could be no difference between them. There were nevertheless some tribes who were emninently distinguished by the name of Chaldeans. These were celebrated for philosophy and divination, from whom emanated the Magi, the Aruspices, and the Soothsayers, from whom and from the Egyptians, according to Strabo, the learning of Greece was derived; but how the term Chaldeans, which originally belonged to a people, became limited to a priesthood, can never be satisfactorily ascertained. One Next to the Hebrews, the Chaldeans were the most ancient people among the Eastern nations who were in a general sense acquainted with philosophy. The Egyptians always maintained that the Chaldeans were a colony from Egypt, from which they derived their learning; but it cannot be denied that the kingdom of Babylon, of which Chaldea was a part, existed before the Egyptian monarchy, and it is probable that the Egyptians were rather indebted to the Chaldeans. There is little dependance to be placed on the accounts transmitted to us of the Chaldean philosophy. Our knowledge of it is chiefly derived from the Greeks, whose pride induced them to consider the Oriental nations as barbarians, and whose vanity led them to despise and ridicule their learning. The Chaldeans themselves, having adopted a symbolical mode of instruction, considerably obscured and mystified their own doctrines. About the beginning of the Christian era, moreover, a race of pretended philosophers appeared, who, in order to attract notice to their extravagant and fanciful theories, pretended that they held the opinions and taught the wisdom of the ancient Chaldeans and Persians, from spurious books which they ascribed to Zoroaster, or to some other Eastern philosopher. Astronomy, or rather astrology, formed a great branch of their learning; and whatever may have been the perfection to which they had carried that science, it is undeniable that at the time of Alexander's conquest of Babylon, astronomical observations existed which are affirmed to have reached back for nineteen centuries, thus commencing shortly after the time of Nimrod. They were probably the first people who made regular observations upon the heavenly bodies, and hence, in subsequent times and in various countries, the name astronomer became synonymous with that of Chaldean. At Babylon the continual clearness of the sky and the peculiar brightness of the stars greatly facilitated their astronomical observations. Yet all these, according to Strabo and other ancient writers, were applied to establish the credit of judicial astrology, by which those called the Chaldeans, of whom we read in the Book of Daniel, or the college of the Magi, maintained their authority and influence in the state. They employed their pretended skill in calculating nativities, in foretelling the weather, predicting good and bad fortune, and other practices of a similar nature. The Chaldean priesthood was not strictly hereditary, for we find, in the case of the Prophet Daniel and his companions, that even foreigners might be admitted into it, if fitted for it by early education. At their head was the Master of the Magicians whose influence was considerable, if the statement of Josephus is correct, that upon the death of the father of Nebuchadnezzar, which took place when that prince was absent on a military expedition, the High Magician, administered the affairs of the kingdom until his arrival. They were divided into the several classes of interpreters of dreams, astronomers, and soothsayers. If they had any sacred writings, they would be the expounders of them to the initiated. They did not contine their residence to Babylon, but resided in various places throughout the plain of Shinar. Their character was similar to that of the Persian Magi, with whom they are often confounded by the Greek historians. The influence they possessed was undoubtedly founded on their pretensions to knowledge; yet their power appears never to have been so great at Babylon as it was in the Persian court, if we are to judge of the manner in which they were treated by Nebuchadnezzar, who threatened them with the most summary vengeance if they did not recall to his recollection the dream which he had forgotten, and explain it to his satisfaction. Like other ancient systems, the Chaldean philosophy consisted of what was taught generally to the people, and what was exclusively explained to the initiated. To the former they pretended that all human affairs were regulated by the stars, and that they only were acquainted with the nature and laws of their induence; thus affecting the power of prying into futurity, which encouraged the most superstitious, and sanctioned the most idle, fraudulent, and dishonest practices. The Chaldean priests were careful to prevent the spread of information amongst the people; they delivered their opinions under the disguise of dogmas, thus wisely accommodating themselves to the exigencies of the times, or the pleasure of the ruling powers, without the hazard of detection. They enjoined the worship of the sun, moon, stars, and planets, whence they derived the arts for which they have been celebrated-magic and astrology. The former had no connection with what is commonly understood by the term of witchcraft, or a supposed intercourse with evil spirits, but consisted in certain religious rites or incantations, which were supposed to produce beneficial effects, aided by the influence of good dæmons or other invisible agents. The latter was founded, as is already hinted, on the supposition that the stars have an influence either beneficial or malignant on the destinies of men. A different course of instruction was communicated to the initiated. They were taught the great truth that there is one God, the Father and Lord of all, who governs the world by infinite wisdom, and superintends the affairs of men. The admission of this truth was indispensable to substantiate their religious rites, for those rites were addressed to a supposed race of spiritual beings who derived their existence from the Supreme Being, the source of all intelligence. But this belief was not peculiar to the Chaldeans. From the most remote times men always believed in one Supreme Deity, the fountain of all those divinities which they supposed to preside over all the several parts of the material world; and this, as Dr Enfield remarks, was the true origin of all religious worship, however idolatrous, not excepting even that which consisted in paying honours to dead men. The Chaldeans held that the world originally consisted of chaotic masses of earth and water, enveloped in the most impenetrable darkness, and that the supreme deity, whom they designated Belus or Baal, formed the present globe by dividing this humid mass. They taught that the human mind is an emanation of the divine nature. Plutarch informs us, that they asserted lunar eclipses to result from that part of the body of the moon which is destitute of fire, being turned towards the earth; and Seneca records another of their tenets, that when the planets shall meet in Cancer, the world will be consumed by fire; and when they shall meet in Capricorn, the world will be destroyed by an inundation. They alleged that the form of the earth resembled that of a boat. It is singular that the Chaldeans should have illustrated the dimensions of the earth, by estimating that a man who walked constantly a league an hour would make the tour of the globe in one year, which gives a diameter not very distant from the actual fact. From this circumstance it has been well observed, that the records of the human race do not present a contrast more striking than that between the primeval magnificence of Babylon and its long desolation; and there are few reflections more interesting than this, that in the solitary spot now covered by vast heaps of undistinguished rubbish, we have still the remains of a people who made the first astronomical observations many centuries before the site of London was probably trodden by human foot. The Chaldee language is a dialect of the Hebrew, and its forms, names, pronunciation, and divisions of the letters, are the same. It was anciently spoken throughout all Assyria, Babylonia, Syria, and Palestine, and is still the language of the Churches of the Nestorians and the Maronites, in the same manner as the Latin is the language of the Roman or Western Church, the members of which are hence often called Latin Christians, to distinguish them from the Greek, Armenian, and other communions. The "land of the Chaldees" has long been a scene of "perpetual desolation." Its storehouses" are empty, its "treasures" are robbed, the "abundance of its treasures" has disappeared, and the country is now so dry and barren that it cannot be tilled. The ancient cities it contained are either desolate, or their sites cannot be discovered, and the whole country "is strewed over with the débris of Grecian, Roman, and Arabian towns, confounded in the same mass of rubbish." [This article is extracted from the "Scripture Gazetteer," now in course of publication,-a work which, from the extent of information it contains, as well as the care and general accuracy evinced in the preparation of its articles, is well deserving of the public attention.] MAN CREATED IN THE IMAGE OF GOD: A DISCOURSE. BY THE REV. WILLIAM NISBET, Minister of New Street Parish, Edinburgh. "So God created man in his own image."-GEN. i. 27. MANY delight in being able to reiate the famous deeds of the renowned individuals from whom they are descended, take much pleasure in having it in their power to speak of a long line of honoured and illustrious ancestors, and love to let their neighbours and associates know that they are connected with the high and noble of the land; and, by people of such a character and turn of mind, the genealogical tree is inspected with earnestness of spirit; the book of heraldry is studied with uncommon care, and the age-worn chronicle is looked into, with anxious eyes, to see if they can possibly discover that they belong to the house and the lineage of those who have held a conspicuous place in the historic page. But, assisted by the Sacred Volume, the meanest, no less than Such are a few notices respecting the Chaldean learn- the mightiest, of the offspring of Adam, are ing or philosophy, which from its great antiquity is allowed to cast their contemplations backward, to ecessarily uncertain and limited. The ancient writers the important period when time began its course, generally agree that Zoroaster was the founder of this and to behold, in imagination, the originally happy system, but vain have been the attempts to draw and unfallen pair who first set foot upon the suraside the veil of obscurity which covers this celebrated face of our globe, and so to learn that, in dignity name; and Fabricius appropriately remarks, that the accounts which have been given of him are so confused and rank, the founders of their family were far and contradictory, that it would be a task of much above themselves; for Moses, in his inspired and greater labour than profit to compare them. It is al- beautiful account of the creation, presents to our together conjectural whence the name of Zoroaster is astonished view the world without form and void, derived, or to how many eminent men it belonged. and thick darkness brooding over the face of the Some have maintained that he was a Persian; others, deep; he proceeds to unveil the stupendous work that there were six distinguished founders of philosophy of this name. Ham, the son of Noah, Moses, Osiris, through its different steps, and its various stages, Mithras, and others, both gods and men, are asserted and lets us see object after object, in regular sucto have been different names of Zoroaster. 66 No cession, rise from the chaos, at Jehovah's resistless greater uncertainty, however," says Dr Enfield, "at- command, until a few faint rays of his underived tends the history of Zoroaster than that of other an- glory were reflected in the fabric which his hands cient heroes and wise men who were the first authors had reared, until he pronounced the things which of civilization or inventors of arts and sciences, with respect to whom it is now scarcely possible to he had made to be very good, until the heavens separate the real incidents of their lives from the fables and the earth, and the host of them were finished, with which they are involved." and the morning stars sang together, and the sons of God did shout for joy. When this spot of earth had been formed by the Almighty Father; when the solid ground had been severed from the swelling surge; when the greater and the lesser lights had been set in the firmament to shed lustre | and influence below, to show the loveliness of nature's external aspect, "to divide the day from the night," and to be "for signs, and for seasons, and for days, and years;" when the fish of the sea, and the fowls of the air, and the beasts of the field, had been summoned from nonentity forth into existence; and when an abode, that was certainly fair to the sight, and exceeding rich in the bounties of Providence, and largely stored with the benefits and luxuries of life, had been thus prepared for the reception of our favoured race, we find that he called a solemn council in the sanctuary above, to decide upon breathing the vital breath into the nostrils of a being made after his own likeness, and nearly resembling himself; and "so," as we are informed in the emphatic language of our text, "so God created man in his own image." In discoursing from these words, we merely intend to inquire in what respects the human race may be said to have been, at first, created in their Maker's image, and then to apply the subject. The God whom we adore is, in the Scriptures, described as a spotless Spirit, possessed of every conceivable perfection; and although, in kind accommodation to our weak capacities and feeble powers, he is sometimes represented as a Being having bodily organs and corporeal parts, we are assured that the Most High hath no visible shape; it is distinctly declared that he dwelleth amid light that is inaccessible, and we are informed that no one hath seen his face, and therefore it could not be in outward form or external aspect that man, in the beginning, resembled the Almighty, and we must look for the likeness in his soul, or, at least, we must suppose that it consisted in something that lay concealed from mortal view. It is true that when Moses, the servant of the Lord, descended from the summit of the holy hill, where he had seen the lightnings flash, where he had heard the thunders roar, and where the law had been delivered into his hand, the fashion of his countenance was altered in such a manner, and so celestial a lustre encircled it, that the people of Israel were unable to look upon it, and he was compelled, for a season, to put over it a veil; it is true that the visage of Jesus did shine with surpassing brightness, and his robes were radiant, and his garments glistering and white, when he stood upon the mount of transfiguration; and it is true that one of the angelic ministers, whom John beheld whilst he sojourned on the isle of Patmos, was "clothed with a cloud, and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire;" and therefore we may, with the utmost safety, imagine that he who inhabited Eden, and kept up constant communication with the regions of righteousness, had a measure of majesty in his mein, of which his posterity have been deprived; but we believe and maintain that his resemblance to our Sovereign Ruler lay in the knowledge with which his mind was endued, and the faculties with which he was favoured, in his purity of character and rectitude of conduct, and in his dominion over the inferior creatures, and the glory, and honour, and immortality with which he was crowned. 1. Man may be said to have been created in his Maker's image, because of the knowledge with which his mind was endued, and the faculties with which he was favoured. If we look within ourselves and cast our eyes without upon the numberless animals by which we are surrounded; if we consider the noble nature of the faculties with which we are endowed, and take into account the want of intelligence which the wisest and the most sagacious of the inferior creatures display, we cannot fail, even at first sight, to perceive that we are favoured with more knowledge than the beasts of the field, and with much greater understanding than the fowls of the air; that we are fitted to burst in sunder the fetters that bind us to this transient scene, and soar away upon the wings of thought to worlds far distant from our own, and rise above this cloudy clime to that lovelier land, where the cares of life are no longer known, the land that lieth beyond death and the grave; but we have good and substantial ground to believe that the powers of our mind have been sadly impaired by our apostasy and fall, that our talents have been fearfully deteriorated by our departure from the paths of peace, and that our reason, even in its workings about temporal affairs, has, in our lost estate, become wofully weak; and been robbed of that light and illumination by which it was once characterised. We do still, indeed, in our thinking and immortal part, bear a faint resemblance to the Father of our spirits; in our being able to form skilful and consistent schemes, and to devise various and complicated plans, and to carry them on to their completion; we show a shadowy likeness to the Lord of all; but before our understandings were darkened by sin, we certainly saw with much clearer eyes, and bore a much closer similitude to " Him whose wisdom is unsearchable, and whose ways are past finding out; who is wonderful in counsel and excellent in working;" for our thoughts could, doubtless, grasp things about which they now grovel in the dust, and our acquaintance with divine doctrines and incumbent duties was extensive, and accurate, and full. Adam might not be able to comprehend the mysterious fact that there is a trinity of persons in the Godhead, nor to explain how the co-existent, and co-equal, and co-eternal Three are One; he might not be able to read, with absolute precision, the book of Providence, and he might not be able to penetrate the thickly wove veil that hid from human view the future fate of material and intelligent worlds; but, as it was said by Paul, in his epistle to the Colossians, that those whom he addressed had " put on the new man, which is renewed in knowledge, after the image of Him that created him," we are warranted | to draw the conclusion that he was not ignorant of the existence of the Father, and the Son, and the Holy Ghost, that he was fit to deduce inferences from considering the objects wherewith he was surrounded, and that he could climb, so to speak, the battlements of heaven, and that, in consequence of these things, it might be said that he was like unto the King of kings; and who can deny this, that takes the pains to reflect, that we argue the existence and the intelligence of the Deity from our own faculties and powers, and that on the infidel we can triumphantly urge the questions, "He that planted the ear, shall he not hear? He that framed the eye shall he not see? He that teacheth man knowledge, shall not he know?" And who can deny this, that takes the pains to reflect, that from the movements of the muscles of our body, we can form a faint idea of the method in which the divine mind is able to operate on inert matter, is able to keep the sun, and the moon, and the stars, in their settled courses, and to wield the weapons of his warfare, and ride on the tempest and direct the storm? 2. Man may be said to have been created in his Maker's image, because of his original purity of character and rectitude of conduct. We have already seen that Adam resembled the Ruler amongst the nations, inasmuch as he was possessed of exalted faculties and powers far superior to those of the beasts that perish: but, as the inhabitants of hell and the dwellers in the place of woe, are by no means devoid of intellect and understanding, and yet they are withal so worthless and so wicked that they cannot think a good thought nor do a good deed; as many of the gifted of our race have been backsliding and rebellious; and as painters and poets, with their splendid endowments, and the votaries of learning and the sons of science, have been often impious and profane, have set at defiance the sovereign of all, and have been carnal, and sensual, and devilish, we believe that man's likeness to the Lord of Sabaoth principally lay in his perfect and unsullied purity of character; and we believe that, according to the language of Paul, when alluding to the new man in his epistle to the Ephesians, his likeness to the Lord of Sabaoth chiefly consisted in "righteousness and true holiness." No evil passion rankled in his breast, but the signs of undisturbed serenity were stamped upon his brow, his will was in unison with the will of his Father, his affections were fixed on proper objects, he walked in the ordinances and commandments of the Almighty blameless,—he was acquainted with his duty, and he was fit to perform it faithfully and well. He was devout and just in his disposition, for he gave Jehovah the honour which was due, and he generously loved the animated beings that had sprung from the teeming earth,--his conscience was calm, and his heart was kind, and he was neither assailed nor led away by "the lust of the flesh," nor "the lust of the eyes," nor "the pride of life." Innocence, as in letters of gold, was written on his forehead and his hand, and he was like an instrument of music which is complete in all its parts, and which, when tuned and touched by a skilful master of melody, sends forth enchanting strains and emits harmonious sounds, he was like an unmarred vessel, in whose formation the potter has taken more than ordinary interest, and on which he hath bestowed peculiar pains and uncommon care; and his soul was like a sea of glass, on which there does not blow one unseasonable blast, whose smooth and smiling surface is not broken by one breath of wind, and which from morn to noon, and from noon to night, is unruffled by a single breeze. In our lapsed and low estate we cannot take delight in any object without our delight being tinged with the alloy of guilt, and we cannot grieve or be angry without mingling much that is bad with these feelings of the mind, but, at the beginning, his spirit was free from blemish and from spot, and his body was obedient to that spirit, and so our covenant-head was created in his Maker's image, in the image of Him "in whose sight the heavens are not clean, and who charged his angels with folly;" in the image of Him "who is of purer eyes than to behold iniquity," and who cannot look upon sin except with detestation and abhorrence; in the image of Him before whom cherubim and seraphim, those bright and burning ones, veil their feet and their faces with their wings, and thrones, and dominions, and principalities, and powers, fall prostrate; in the image of Him who is great and marvellous in his works, and just and true in all his ways, and who, as the Hebrews sang on the shore of the Red Sea, when they had been led by Israel's Shepherd and sheltered by Israel's Shield, when the armies of Egypt had been buried in the deep, and when Miriam, the sister of Moses, and the other women, went out with the timbrel and the dance, who is " glorious in holiness, fearful in praises, doing wonders." 3. Man may be said to have been created in his Maker's image, because of his dominion over the inferior creatures, and the glory, and honour, and immortality, with which he was crowned. When our first father was formed of the dust, and was placed in his pleasant and peaceful abode, he was constituted head over the creatures that crowd this world, and he was invested with authority and power as the representative and vicegerent of the universal Sovereign; for we are informed, that he gave names to the various tribes of animals that moved upon the face of the earth. We learn, that the Almighty made him but a little lower than the angels, and crowned him with glory and with honour, and commanded him to hold undisputed dominion over the works of his hands; and we are told, in the eighth Psalm, that he "put all things under his feet; all sheep and oxen, yea, and the beasts of the field, the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas;" and therefore, although we be now timid, and fear the tenants of the forest, although we be easily inspired with dismay when we meet the monster of the desert, and although we often-times take causeless alarm, and flee when none pursueth, we thus once resembled the lofty One who sitteth on the throne that is high and lifted up, who swayeth the sceptre of unbounded empire, who ruleth in the armies of heaven, and who is to reign whilst eternity rolls on; and, as the seeds of dissolution were not sown in Adam's frame, as the undying and imperishable spirit embalmed, so to speak, its material tenement, its tabernacle-house, its cottage of clay, and as he was happy, and would have certainly continued surrounded by the signs of gladness and of joy, either in the land below, or the land of felicity above, we may well believe and maintain that he was created in Jehovah's image, in the image of Him who is the same yesterday, and to-day, and for ever, who is without variableness or the least shadow of turning, who is emphatically called "the King Eternal, Immortal, Invisible, and who is from everlasting to everlasting God." We would now employ a few words by way of application. THEIR RESPONSIBILITY. THE most opposite opinions have been entertained by human mind is capable of extending its discoveries in different men as to the precise limits to which the regard to matters of religion. On the one hand, it has able, of themselves, without foreign assistance, to disbeen confidently affirmed by some, "That men are fully cover all the articles of natural religion that are necessary to their happiness; and that a wise and good God can impose upon mankind nothing relating to religion, that is not discoverable by the human mind." On the other hand, it has been boldly maintained by others, natural instruction, are not able, by their reason alone, "That mankind, left to themselves, without superto discover the being of God, and the immortality of all religion is founded." The former of these opinions, the human soul, in the knowledge and belief of which expressed as it is in terms so positive and unequivocal, is liable to the strongest objections, because it exalts inconsistent with right conceptions of the ignorance and the powers of unassisted reason to a degree that is depravity of human nature, and in the spirit of undisguised infidelity sets the Bible aside, as altogether unnecessary either for our happiness or instruction. And the latter, though advocated by men of Christian character, and with the laudable design too of placing, in the strongest light, the paramount and indispensable necessity of divine revelation, is carried, we conceive, to the opposite extreme, and is open also to objection, inasmuch as it seems to imply that there is no such thing as natural religion, which is tantamount to the affirmation, that every man shut out from the light of Christianity, must be doomed to a state of hopeless and irrecoverable darkness as to every thing like moral obligation, and, of course, divested of the character of a responsible being. It is evident that our silver hath been converted into dross, and our wine been mingled with water; that the gold hath become dim, and the fine gold been fearfully changed; that "Ichabod," the glory hath departed, hath been written upon the foreheads of the members of our race, and that the temple, reared by the Lord, hath been laid in ruins; but a gracious covenant was entered into between the Father and the Son, "to deliver us out of the estate of sin and misery, and to bring us into an estate of salvation;" and we are told, that we may be reconciled to God "through the blood of the cross," and that we may be blessed "with all spiritual blessings in heavenly places in Christ." Let us seek, then, the Holy Ghost to be given from on high, in order that we may be united to the divine Redeemer by a true and living faith, and so may be accepted in Jesus "the beloved," in order that we may be sanctified and rendered meet for "the land of uprightness." Lamentable, it ought to be borne in mind, must be the lot of those who trust in any vain ground of confidence, and who refuse to lay aside every weight, and to act as if crucified unto the world; for such build their house, as it were, upon the But whilst we hesitate to give an unqualified assent shifting sand of the sea-shore, and despise and to either of the opinions to which we have adverted, we reject Him who suffered the just for the unjust, may gather sufficient information from the Word of and who is the only Mediator; and, as our first God to enable us to come to a right conclusion on the parents were banished from the bowers of the subject. For what is the argument of the Apostle terrestrial paradise, when they had eaten of the Paul? Why, he declares, in the plainest and most forbidden fruit, the celestial paradise shall be decisive terms, "That God will render to every man kept incorrupt and pure, and nothing that is defiled according to his deeds, to the Jew first, and also to the can enter "the new Jerusalem." But though Gentile: for there is no respect of persons with God. surrounded by the signs of desolation, believers For as many as have sinned without law, shall also may rejoice; and, amid causes for mourning and perish without law; and as many as have sinned in the the exercise of sorrow, believers may be glad, for law, shall be judged by the law: For not the hearers the beauty of Jehovah is upon the favoured ones of the law are just before God, but the doers of the who are born again: their moral features are law shall be justified. For when the Gentiles which marvellously altered, and, "with open face behold-have not the law, do by nature the things contained in ing as in a glass the glory of the Lord," they are changed into the same image from glory to glory, as by the Spirit of the Lord:" and it doth the law, these having not the law, are a law unto themselves; which shew the work of the law written in their hearts, their conscience also bearing witness, |