THE Welsh element in the present American religious influence, is quite important. It were easy to form a long list of preachers who are, by descent or immigra tion, Welshmen; and the number of lay members is greater than is generally supposed. In New York city alone, they amount to some nine thousand, and are composed of Wesleyans, Baptists, Congregationalists, and Calvinists (or Calvinistic Methodists). Of these, the last-named body is probably most numerous: it numbered, in 1854, in the United States, sixty-seven preachers, and ninety-two churches. In Wales, their membership, the same year, was 59,377. The religious head-quarters of this denomination, in New York, is in Allen-street; and they have to their ministry the subject of this sketch.

Mr. Roberts was born September 25th, 1809, at Llanerchymedd, in the Island of Anglesea, North Wales, of parents in humble life, and brought up in connection with the Calvinistic Methodist church. There are two sons, beside himself, who are ministers. He was the subject of powerful convictions of sin when about fourteen years of age, and was savingly impressed by reading, alternately with his mother, on a Sabbath evening, the first chapter of John's first epistle, especially the eighth verse. After attending the school in his native village, and when sixteen years of age, he was placed under the tuition of Rev. W. Griffith, Congregational minister, Holyhead, where he studied the elements of the English language and classics. When twenty years old, he entered the Presbyterian Collegiate Institution, Ormond Quay, Dublin, where he studied mathematics, the classics, etc.

He was licensed to preach by the Synod, or Quarterly Association, in June, 1831, and resided at Holyhead, and itinerated on the Island of Anglesea, until May, 1849, when, upon the unanimous invitation of the Liverpool Presbytery, he became pastor of an English church at Runcorn, which belonged to the Countess of Huntington's connection. In this charge he was greatly blessed in the work of winning souls to Christ. He is now pastor of the Welsh Calvinistic Methodist church, Allenstreet, New York, having come to the United States at the urgent and unanimous call of the church, and with the prospect of rendering greater service to Messiah's kingdom.

Mr. Roberts has put forth a publication "On the Abrahamic Covenant," and one "On the Election of Grace." He is now editor of a Welsh quarterly, called the

"Traethodydd," or "Essayist."

As a preacher, Mr. Roberts possesses, in a happy degree, some of the marked peculiarities of the Welsh pulpit. His manner is animated and energetic, his matter rich in gospel truths, and his general style simple, passionate, illustrative, and impressive. The following discourse has not before been published.

CHRIST THE MIGHTY SAVIOUR.

"Mighty to save."—ISAIAH, lxiii. 1.

THE redemption of sinners is effected through a wonderful process of conquest and destruction. In the accomplishment of the stupendous scheme of our salvation, the deliverance of the soul is invariably the result of victory and devastation. Four mighty empires are vanquished and demolished in the rescue of sinners from the state of their spiritual thralldrom-the kingdom of Satan, the dominion of sin, the supremacy of the world, and the empire of death. In regard of the moral govern ment of Jehovah, there exists a most suitable and effective provision for its pacification, its exaltation, and its establishment in the highest honor and dignity. "It is magnified and made honorable." Hence it appears, that the grand design propounded therein, is, not to overcome and destroy, but to propitiate and glorify the constituent principles of the divine government. Nevertheless, the tyrannical and oppressive dominions of Satan, sin, the world, and death must be overthrown and abolished in order to complete the salvation of human sinners; "for he (Christ) must reign till he hath put all enemies under his feet." To effect this great undertaking on legitimate grounds, it was absolutely neces sary for the eternal Son of God to propitiate and magnify the divine government by a sufficient ransom, even his precious blood. The mediatorial throne of Christ as the King of Zion, has been founded and erected upon the merits of his atoning sacrifice as a Priest. Hence the elements of his priestly office constitute the basis of the power and authority of his kingly office; and the great work which he accomplishes in the latter capacity, is, the actual redemption of sinners by overcoming and destroying their bitter and cruel enemies. His meritorious victory over these powerful empires through his atonement as a Priest, was preparatory to his effectual triumph over them as a king, by the influences of his Spirit. He bruised the serpent's head on the cross, that he might actually redeem sinners from the power of Satan. He overcame the world in its insults and proffered honors, that he might save his people from the enchanting pomps and vanities of "the present evil world." He finished transgression in respect to its punishment, in order to destroy the reigning power of sin in the soul. He swallowed up death in victory, that he might shelter believers from the venomous sting of death. Thus his meritorious triumph on the cross, is to be regarded as the ground of his actual triumph by the gospel.

And besides, the ascendancy of the benign principles of Messiah's kingdom in the world, will doubtless be realized through the interposition of providence, in the overthrow and demolition of those civil powers which stand opposed to the prevalency of its interests.

Thus it is evident that the salvation of sinners individually, and the

redemption of the world universally, are accomplished by a mysterious dispensation of victory and destruction.

Our Lord, in the illustrious prophecy of which the text forms a part, is beautifully represented as a mighty conqueror returning in triumph from the field of battle, having his garments covered with the blood of his enemies, appearing "as one that treadeth in the winefat." The prophet being struck with his majestic appearance, anxiously inquires, "who is this that cometh from Edom, with dyed garments from Bozrah ?" Now, mark, the kingdom of Edom or Idumea of which Bozrah was the chief city, was a rival and an enemy of the Jews, the people of God. The word Edom signifies red, as is blood; and Bozrah means vintage. According to the prophetical idiom, this denotes God's vengeance on his enemies. Now, Edom and Bozrah, in reference to the Messiah, are to be understood mystically and not literally. The Jewish writers have generally supposed that Edom, in the language of prophecy, stands for Rome, And it is an undoubted fact, that both pagan and papal Rome have been avowed and cruel enemies to the true Christian church, just as Edom was to the Jewish church. And Bozrah being the capital of Edom, mystically means, the chief seat of their power.

Some are of opinion that the prophecy refers to the subversion of pagan Rome, through the advancement of Constantine the Great, to the imperial throne. Moreover it is to have a further and fuller accomplishment in the final destruction of papal Rome, and all the anti-Christian powers of Europe. But, we must bear in mind, that there is an inseparable connection between the triumphs of Christ's atonement, and all his future achievements, inasmuch as the former is the cause, and the latter the effect.

In all his triumphs Messiah appears arrayed in glorious apparel, as some mighty Prince, and traveling, not as one wearied with the combat, but "in the greatness of his strength," able and prepared to vanquish all opposing powers. And when it was asked, "Who is this," etc., Messiah himself answers, "I that speak in righteousness." I, who pronounce sentence in righteousness upon my enemies; and am "mighty to save" my church from the tyranny and oppression of her adversaries.

Having made these preliminary remarks, let me invite your attention to what is implied, and what is declared in the text. The truth implied, is, the misery, wretchedness, and danger of man's state by nature. The truth declared, is, the all-sufficiency of Christ's power to save him from his lost and ruined condition-"mighty to save."

I. Let us notice THE MISERY, WRETCHEDNESS, AND DANGER OF MAN'S

STATE BY NATURE.

The terms Saviour, salvation, and to save, imply that the condition of man by nature, is one of misery and danger. His state is such as to require a mighty Saviour.