us from the penalties which we could not pay, and He has prepared the means whereby we may obtain that salvation, from which both our natural birth and our actual transgressions would exclude us. It is admitted on all hands, that without supernatural aid, mankind were irretrievably lost; but the Arm of the Lord brought salvation unto us, and His righteousness sustains us; for, vested with all power and might, the Son of God condescended to assume our nature, that He might repair our strength, procure the means of pardon for our sins, and redeem us from death, which is the penalty due to our sins. Fully equal to the mighty undertaking, our Redeemer and heavenly High Priest, by the one oblation of Himself once offered, made a full, perfect and sufficient sacrifice, oblation and satisfaction to the justice of God, for the sins of the whole world. He died to make satisfaction to the infinite justice of God; and He took our nature upon Himself, in order to atone for our fallen nature; and this atonement will be applied to all those who perform the conditions of salvation; and for this cause, all who come unto God through Him may obtain remission of their sins, and be reconciled to God. Salvation is of grace, not of works; and it is only by the influence of God, the Holy Spirit, which God the Son purchased for us on the cross, that we can derive that aid, which is essentially necessary in the conduct of the Christian life.

God is essential justice, and justice cannot remit a farthing of the debt; but requires full satisfaction for it. The MERCY of God exalts His justice, and his mercy remits that which His justice demands; therefore, His infinite mercy and wisdom presented a full satisfaction to His infinite justice, by the incarnation, the perfect obedience, the meritorious passion, the mighty resurrection, and the glorious ascension of God the Son. And thus, from having been in a state of condemnation and bondage, Christ became the author of our redemption, by delivering us from the slavery of sin and Satan, the dominion of death, and from eternal misery, into the glorious liberty of the sons of God, and the inheritance of eternal light and bliss, in the vision and enjoyment of God Himself.

Although Dr. Goulburn's sermon is original, and well worthy of deep consideration, yet we cannot agree with him,

when he says, at page 33, 'by the extraordinary pressure of the mind upon the physical frame, that agonising death was consummated, many hours before the punishment of crucifixion would, under ordinary circumstances, have proved fatal.' Dr. Goulburn must have overlooked the words used by all the sacred writers, which shew, that His giving up the ghost, was His own voluntary act, by His own divine power; after crying with a loud and unimpaired voice, 'Father, into Thy hands I commend my spirit, and having said this He gave up the ghost,' exactly at the commencement of the evening sacrifice, and whilst the priest in the Temple was offering His type, the paschal lamb. This sufficiently accounts for the shortness of the time of His suffering on the cross, and the exact correspondence of the type, with the antitype, when the partition wall between Jew and Gentile was removed, and symbolized by the rending of the veil in the temple. Besides the attestation of all the evangelists, to the fact that He committed His soul into His Father's hand, we have His own declaration, St. John, x. 15-19, that He voluntarily, and of His own power laid down His life,—'I lay down my life for the sheep-I lay down my life, that I might take it again. No man taketh it from me; but I lay it down of myself. [Being the Power and the Wisdom of God]. I have power to lay it down, and, I have power to take it again.'

Amongst much that is most excellent in the Dublin Tract, we notice an implied assertion of the Calvinistic and Puritan tenet, that God sees no sin in His elect, and that Christ died for the elect only, themselves being the judges of that election, and entirely ignoring the fact of our having been called and elected in baptism. The author says, page 25, 'Christ's people are sanctified by His blood, and, as thus sanctified, God sees no sin in them

where

the blood of Christ is applied by faith, there God beholds not a stain of sin. Were it not so, the cleansing power of the blood of Christ would be incomplete.' We cannot help considering this a dangerous doctrine; for Job informs us by inspiration, that God putteth no trust in either His servants or His saints, adding, that He charges His angels with folly, and that the heavens are not clean in His sight. What, then, is

man, whose heart, the Calvinistical teachers are continually accusing of being desperately wicked, and as wallowing in all the rottenness of corruption and putrifying sores, from the sole of the foot, even unto the crown of the head. And St. John says, that although the atoning blood of Christ cleanseth us from all sin; yet if we say we have no sin, we deceive ourselves, and the truth is not in us. Therefore, this Tract writer has not the truth in him on this point; and as he has been deceived by the heretical teaching of Calvin, so he endeavours to deceive others, and to hide the truth from them.

There is no question, that Christ's people are sanctified by His atoning blood; but He has but too much cause to see more or less of sin in the best of His saints, to whom He became sanctification, by separating them from the world, and procuring for them the gift of the Holy Spirit to purify their souls, and to work in them true and inward holiness of life. But if He 'beholds not a stain of sin' in them, to what good purpose did the Apostle recommend those saints, who think they stand, to take heed lest they fall, not only into the stain of sin, but into actual sins of presumption at least.

With the exceptions already made, we beg to recommend these sermons and tract, to the attention of our readers; and we may consider the sermons as protests against the heretical teaching of the Jowitts, and the Donaldsons, and the Maurices, and the German school generally. Dr. Goulburn concludes his discourse with the following emphatic words:

"O trembling heart, and smitten with the sense of guilt, embrace the grand assurance, and know, by embracing it, what it is to walk in the comfort of the Holy Ghost! The atoning death of Jesus, is the one great topic of that comfort, the theme and argument from which it is drawn. And the solace so desired, is called the comfort of the Holy Ghost, as being administered by Him; as being no otherwise embraced by us, than under His gracious influence, and operation. Therefore, blessed Comforter, make the anouncement of His precious death in our hearts. Keep it before the eyes of our mind, in our daily life and conversation. Let the cross, pondered on and laid to heart, minister to us day by day its

lesson of holy fear on the one hand, and on the other of joy and peace unspeakable. Grave those words in characters which can never be effaced-yea, grave them with an iron pen upon the table of our hearts,-BEHOLD THE GOODNESS AND SEVERITY OF GOD.'

W. C. P.

GENEALOGICAL SKETCHES IN CORNWALL. CHAPTER I.-HALF AN HOUR'S CHAT ABOUT HERALDRY.

OUR readers have been hearing much lately about this most romantic county; indeed, it stands alone in almost every respect. Once, and not very long ago, the inhabitants spoke quite a different language, from that of their neighbours on the other side of the great boundary line-the Tamar. This language was very like Welsh, only it did not employ nearly so many consonants, and consequently was not nearly so harsh as the latter tongue. As might be expected, a great many of the single words are still commonly used by the uneducated Cornist, although the English language is generally spoken, and this noble race have nearly forgotten even the memory of their olden tongue. But they have not forgotten themselves; they are Cornishmen still, and any Cornishman rejoices to shake hands with any Cornishman in any quarter of the globe. As we said before, they are a noble race, not ennobled. Very few of them have had titles given to them, though many have refused to accept them; but noble, 'one and all,' with a nobility of their own, which no man can take from them, and of which they are so proud that they think titles rather insulting than otherwise, as implying that anything of honour could be added to their own innate, grandwe had almost been carried on to say, granitic-nobility! And the comparison is not a bad one. They stand out on their wonderful county like old, eternally-born granite rocks, covered with the glorious lichen of ages, noble in themselves, and in their illustrious lines of great and honourable ancestors; noble in that wondrous difference from all the world beside, which they inherit, almost untainted by Norman blood, from British and Saxon progenitors, and which shines around them

in a halo of nobility which no titles or patents can intensify, though they may gild over 'new men,' and give them an excellent French polish.

We will begin by giving an account of the principal Cornish families, and will conclude with a brief notice of those which have been ennobled. And first, we may remark that a great many of these families took their names from the estates where they were seated, that is to say, supposing a family became possessed of the manor of Bodulgate; if the head of the house were called George Henry, he would henceforth be called George Henry Bodulgate, which would then be ever used as the family name. Hence, most of the Cornish names begin with the syllable, Tre,' which means, in their language, 'House' or 'Town.' Camden gives the other prin

cipal beginnings in the following lines:

'By Tre, Ros, Pol, Lan, Caer, and Pen,
You may know most Cornishmen.'

Examples are: of Tre,' e. g. Trevelyan-Trevanion.

of Ros,' e. g. Roscarrock-Roscruge.

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of Pol,' e. g. Polrudden-Polwhele.

of 'Lan,' e. g. Lanyon-Lanherne.

of 'Caer,'e. g. Caerlyon (now Carlyon).
of' Pen,' e. g. Pendarves-Penwarne.

But before we proceed with our sketches, we must turn aside to fulfil the promise at the head of our chapter, and have half an hour's chat with our readers about heraldry,' which is so mixed up necessarily with the history of the Cornish gentry, that a brief explanation of its terms, given now, will save much explanation hereafter. We need not explain what heraldry is; every one knows; every one has seen a coat of arms, and knows what it means, though many persist in calling it 'a crest.' But a coat of arms is a shield,' with certain charges on it, called 'bearings;' and the 'crest,' which is generally put over the shield (though some families who have arms, have no crests), was worn originally, as a mark of distinction, on the top of the helmet. These are easily understood, but the system of arms is somewhat complicated, and needs a little explanation. The shield may be of any shape, the oldest being like the head of a pointed window inverted. This is common to all coats. The first dif