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there is joy on earth among the faithful servants of God.

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The father of this family received from God this new life. He began to consider and reflect upon his conduct and circumstances. "Now, mother," said he to his wife, we are all wrong." To the sincere conviction that all was wrong succeeded, by the grace of God, the desire for all that was right. He went no more to the public-house: the money that was formerly spent there was employed in buying decent furniture for their home soon, in the place of the shavings, was seen a bedstead and a bed; instead of the old basket, a deal-table; instead of the saucepans, six rushbottomed chairs. The rags which covered their bodies were thrown away; and in their stead might be seen decent, comfortable clothing.

So true is the observation that has been made, that there is always a relationship between the

character of an individual and his outward cir

cumstances. Wherefore we earnestly endeavour to urge upon those who desire to discharge to the poor the duty committed to them by the Lord, to begin with considering the spiritual state of those whom they wish to serve. "Take care of the pennies," says the old proverb, "and the pounds will take care of themselves." "Take care of a

man's soul," say we, "and that will take care of his body." We do not say that the poor do not need relief, help, comfort in temporal things, but only that such help is the lesser gift. In the case of the family whose story we have been relating, it does not appear that any pecuniary help was given. Their temporal comfort was produced by the change in themselves; and this, according to the words of scripture, "Godliness hath the promise of the life that now is, and of that which is

to come."


WHEN you have been enabled to lay hold of Christ by faith, you must ever keep alive an humble and prayerful spirit. Forget not that your course will ever be, whilst in the world, a constant contending against the stream. The progress of one rowing up the strong current of some rapid river altogether depends upon a persevering and diligent use of the means in his power, however abundantly they may have been provided. Thus, if he relax in his exertions he finds himself going rapidly back, it may be towards some expansive waters, or to the edge of some deep cataract, and in either case beset with many perils, and likely to prove his destruction. A place of safety is before him: he needs not the resting-places which present themselves on his right hand and on the left, however beautiful or captivating they may appear, for he knows their treacherous nature, he can place no confidence in them, they have no charms for him, he cannot tarry by the way; there is, in fact, no safe anchorage. These, however, as he leaves them behind, become gratifying land-marks and tests that he is getting nearer and nearer the pointed refuge. So, if you would reach the haven of eternal rest, keep your face turned Zionward, steer your bark right up the stream; for, the less de

viation there is in the course of a boat going against a stream, the more rapid and easy is its progress. Keep, therefore, a straight and an undeviating course, use diligently the means provided, relax not, or you go rapidly back: you cannot with safety stand still; if not growing in grace, you will be falling from it. Be instant in prayer, "pray without ceasing" (1 Thess. v. 17). Study God's written word deeply it is the Christian's chart, and must be constantly looked into; and Christ says, "Search the scriptures; for in them ye think ye have eternal life; and they are they which testify of me" (John v. 39).



makes by noting how he passes by degrees some
As the rower only judges of the progress he
stationary object, so do you likewise use the
things of this world as your tests, to see whether
you are progressing.
not doing so; but where are your affections? Do
think that you are
the things of this world? If so, know that you
you find them gradually becoming removed from
of a full assurance of faith; for the attainment of
are getting nearer and nearer the smooth waters
which be diligently striving. It may be that God
ment of this assurance; nay, even sometimes it is
may see fit to keep you long from the full enjoy.
never granted; and many, therefore, go mourning
all their days. Thus, an eminent writer says, "A
man may have saving faith in Christ, and yet
To believe and have a glimmering hope of accept-
never enjoy an assured hope like the apostle Paul.
ance is one thing; to have joy and peace in our
believing, and abound in hope, is quite another.
All God's children have faith: all have not assur-
ance. I think this ought never to be forgotten."
And again he says, "I do not shrink from say
ing that by grace a man may have sufficient faith
to flee to Christ, really to lay hold of him, really
to trust in him, really to be a child of God, really
to be saved; and yet to his last day be never free
from much anxiety, doubt, and fear". But for
all this it is attainable; and we have in scripture
many instances of God's people being in full pos-
session of this blessed state of mind. Thus, Job
he shall stand at the latter day upon the earth;
says, "I know that my Redeemer liveth, and that
and though after my skim worms destroy this
body, yet in my flesh shall I see God" (Job xix.
25, 26).

through the valley of the shadow of death,
David also says, "Though I walk
will fear no evil; for thou art with me:
thy rod and thy staff, they comfort me" (Ps. xxiii.
4). And St. Paul says, "I know whom I have
believed, and am persuaded that he is able to keep
that which I have committed unto him against
that day” (2 Tim. i. 12).

As a tree is known by its fruit whether it be good or bad, so will you be enabled to judge of your state by the fruit brought forth in your life. "By their fruits ye shall know them" (Matt. vii. 20), says our blessed Saviour; and, unless these testify that the Spirit of God dwelleth in you, you can never possess either a saving faith or an asap-sured hope; for, "if any man have not the Spirit of Christ, he is none of his" (Rom. viii. 9). It will be well, therefore, to lay before you some of the most prominent and marked evidences of the indwelling of the Holy Spirit. Of these there are * Rev, J. C. Ryle, on Assurance.

From "The Root of the Matter." London: Seeleys. 1852.

many, but especially five, which may be said to contain the whole essence of godliness.

I. Humility, as opposed to pride; that is, not to have an exalted opinion of your own attainments, but to prefer others to yourself, in accordance with St. Paul's injunction: "Let each esteem other better than themselves" (Phil. ii. 3). To feel a deep sense of unworthiness in the sight of God on account of sin; for "whosoever shall exalt himself shall be abased” (Matt. xxiii. 12): "Pride goeth before destruction, and a haughty spirit before a fall" (Prov. xvi. 18): "Blessed are the poor in spirit; for theirs is the kingdom of heaven" (Matt. v. 3): "Humility is a most excellent grace of the Spirit induces the subject of it to be a child of God, and is accompanied with contentment, peace, and submission to the will of God" (Cruden's Concordance).

II. Patience, in submitting to the hand of God with resignation at all times of trial. Taking patiently the false accusations of the world, enduring reproach with meekness, not easily provoked, bearing long with those who have injured you. There is naturally a great inclination to allow little things to ruffle and disturb the mind; it is therefore an important mark of the indwelling of the Spirit to have such patience as to be able to bear all things without repining. St. Paul says, "For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? But if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God" (1 Pet. ii. 20). Take an example from Christ, who patiently endured the death of the cross, and, when falsely accused, answered nothing, but prayed for his enemies.

III. Brotherly-kindness towards all men, but especially towards the household of faith. To love Christians as Christians for Christ's sake, for their holiness and heavenly-mindedness; to feel the heart drawn out to love all those who love Christ; truly to have this brotherly-kindness is one of the signs of a new birth. The world hates the true and faithful followers of Christ: "Ye shall be hated of all men for my name's sake" (Matt. x. 22). Cultivate, therefore, this blessed frame of mind: "be kindly affectioned one to another with brotherly love" (Rom. xii. 10): "Let brotherly love continue" (Heb. xiii. 1).

IV. Reverence for the name of God-to fear, honour, and obey him. And this is united with love; for love and fear constitute true reverence. "Ye that fear the Lord, trust in the Lord" (Ps. cxv. 11). The more this is kept alive, the more will sin be avoided. If truly reverencing the name of God, the heart will feel grieved and pierced at the slightest taking of his name in vain, or at the smallest reference to the Deity in a careless and thoughtless manner; and, if you cultivate the most reverential feelings towards your father after the flesh, how much more is it required at your hands towards your heavenly Father? "We have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live"? (Heb. xii. 9). To have a reverence for the name of God is to have a high and exalted conception of his majesty and of his sovereignty, whose throne is in heaven, who holdeth all things in his hand, regulating every event that occurs in this world, for his own wise purposes; joining not with those who would rob him of his attri

butes by saying that he looketh not upon the small events of life, as being beneath his notice; forgetting that a sparrow falleth not to the ground without his knowledge.

V. To delight in all holiness is certainly a most distinctive mark of true godliness, and to feel so deep a desire, so earnest a longing for the things of God, that everything else in comparison appears poor and contemptible. Every man seeks that in which he most delights. Some pursue riches, some pleasure; and it is by this means that a man's taste or inclination is known, and those around him are enabled to judge of what spirit and temper he is. Thus will the Christian be known, and, what is more important, will know himself. Be therefore diligent to try yourself by this standard. Where is your chief delight? Is it in the Lord your God?" Whom have I in heaven but thee? and there is none in heaven that I desire beside thee (Ps. Ixxiii. 25). Is this the language of your heart? Can you say, God is my exceeding joy? Depend upon it, nothing short of delighting in holiness can prove you to be a true Christian: it is by this means alone that you can hate sin. The attendance upon God's holy ordinances will be to you an infinite delight and pleasure: they will not appear long and tedious; but, on the contrary, you will feel regret that you cannot join in the praises and glory of your heavenly Father so frequently as you desire. Thus David said: "I was glad when they said unto me, Let us go into the house of the Lord" (Ps. cxxii. 1). If really in the possession of this grace, religion will cause a joy and happiness which the world knows not. They who merely go through the routine of Christian duties without having the heart centred in them, are like a man without a palate to taste his food. The worldling, when revelling in the sinful pleasures around him, has no relish for anything else: his whole affections are placed in them. So should the Christian have his affections placed only on the things of God. "Blessed are they that hunger and thirst after righteousness; for they shall be filled" (Matt. v.6): "As the hart panteth after the waterbrooks, so panteth my soul after thee, O | God" (Ps. xlii. 1).

TO NEGLECTERS OF PUBLIC WORSHIP. O CARELESS and thoughtless neglecter of sabbath duties and sabbath calls! Sunday after Sunday is passing away in rapid succession, drawing you nearer and nearer to that time when you must appear before the great Judge, to give an account of your stewardship. How often the churchgoing bell summons and warns you! but it has no charms for your ear. It calls forth no holy aspirations from your heart. You care not to praise and worship him who has made you; who has given, and continues to give to you, all the blessings of life that you enjoy from day to day. It may be that sometimes the conscience is stirred; but all conviction is soon drowned by some empty, futile, and worldly excuse. Be assured that no reasoning, howsoever plausible and convincing it may now appear to your mind, will avail, before the tribunal of God, for systematically absenting yourself from the house of prayer. You will not be able to plead anything in arrest of judgment. You will stand guilty and condemned.


Let me beseech you, as one anxious for your welfare, and grieved to see God's house so much deserted, to pause and consider, ere it be too late, what a fearful condemnation you are incurring. When laid on a bed of sickness, racked with pain, with the fearful and dread certainty that death standeth at the door, what will your feelings be at the thought of the many opportunities you have despised for worshipping your Maker? Time is fast rolling on. It waits for no one. Add not another neglected sabbath to the many that have passed. Delay not one instaut. Determine in God's strength that you will for the future be found in your place at the house of prayer, Earnestly implore the guidance of the Holy Spirit, that you may be kept from falling back into your former neglect. expect the blessing of God unless found in the way without doubt he is everywhere; but it is expressly said, "Where two or three are gathered together in my name, there am I in the midst of them" (Matt. xviii. 20).



You possibly say, we can worship God at home. Read the following passage in Heb. x. 25: "Not forsaking the assembling of yourselves together as the manner of some is :" these words are plain, incontrovertible, and cannot be explained away. "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. iii. 16). You are therefore left without excuse.

If you are the master of a family, or have some control over others, either by influence or command, be not satisfied with coming yourself: if so, your work is only half done. It is a beautiful thing to see a whole family worshipping God together. Say with Joshua, "As for me and my house, we will serve the Lord" (xxiv. 15).

In conclusion, a few words may be addressed to those who are in the practice of attending regularly at the house of prayer, in the way of encouragement and caution. You are fulfilling a Christian duty. You are in the way, and therefore may expect a blessing. Read for your comfort the words of holy writ: "If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it" (Isai. Iviii. 13, 14).


Among the books which have reached us are the following:

the rev. W. Blood, M.A. "Mercy to the Chief of Sinners: a Narrative." By shall, and Co. This little work is the history of a London: Simpkin, Marremarkable work of grace in two guilty persons who suffered for a murder. Generally speaking, we far that the accounts of the repentance of criminals are too highly coloured; and we think that much caution should be exercised in the publication of them. But we consider the one before us an exceptional case, and trust that the view given in it of the mercy of Christ may be profitable to the readers. It has already, it appears, had a large circulation. The author is the clergyman so wonderfully preserved from the catas

trophe of the "Amazon." We may add that this edilee, an American clergyman, which we think injution is accompanied by an introduction by Dr. Browndicious and in bad taste. Mr. Blood's narrative needs no recommendation. We should advise the omission of Dr. Brownlee's observations in any future edition.

"The Future; or the Science of Politics." By A. Alison, esq., author of "The Second Reformation." London: Rowsell. 1852. When this writer's "Second against it. The present work is equally objectionable. Reformation" appeared, we had to caution our readers In proof of what we say, we will extract one short senprotestant faith) protest against all unscriptural tence: "Instead of one class of miracles, let her (the miracles; and, instead of justification by faith alone, let the banner of the reformed protestant church be justification by faith in the love of God and in the obedience of man" (pp. 230-1). Mr. Alison is a superficial writer; and his productions are not of a nature, we think, to attract many readers. vestigate the true marks or characteristics of the "Protestant Catholicism: being an attempt to inSchomberg, B.A., vicar of Polesworth, Warwickshire. catholic and apostolic church." By the rev. J. D. London: Wertheim and Co. 1852. We cannot agree with Mr. Schomberg on all points; but there are some useful remarks in his little volume.

"Lectures on the Typical Character of the Jewish Tabernacle, Priesthood, and Sacrifices," preached during Lent, 1850. By the rev. F. D. Simpson, B.A., curate of Ickworth, Suffolk. London: Thompson. 1852. This book reached us so late in the month but with what we have seen we are much pleased. that we have not had time, as yet, fully to examine it; We shall hereafter notice it again.

We have also received "Ritual Worship: a sermon preached at the consecration of the church of St. Thomas, in Leeds, on the Feast of the Purification of St. Mary, 1852." By the rev. C. Dodgson, M.A., rector of Croft. Leeds: Harrison. 1852. must I do?" London: Seeleys. 1852.



Treatment of the Word of God: a lecture delivered in the Trinity school-room, Islington." By the rev. J. R London: Wertheim and Co. 1852. Stock, M.A., incumbent of All Saints', Islington. but we wish Mr. Stock had noted his authorities. A good lecture, "Do thyself no Harm: a tract.' Blacker, M.A., St. Mary's, Donnybrook. London: By the rev. B. H. Wertheim and Co. 1852. Mr. Blacker's productions are always sensible and earnest. "The Fraternal Messenger," parts VIII. and IX. Bradford: Parkinson. And the very useful and acceptable" Bradshaw's Railway and Steam Navigation Guide," for March.

But, however, never forget that, after we have done all, we are unprofitable servants (Luke xvii. 10). The strictest performance of all duties cannot save the soul. Their fulfilment is not necessarily vital godliness. They are upable of themselves to impart it. "God is a Spirit; and they that worship him must worship him in spirit and in truth" (John iv. 24). If you would be delivered from everlasting death, Christ must be all and in all. If clothed upon with the robe of his righteousness, you will be meet to be a guest at the marriage supper of the Lamb; if washed in HUGHES, 12, Ave-Maria Lane, St. Paul's; and to be London: Published for the Proprietors, by JOHN his all-atoning blood, you will possess the blessed-procured, by order, of all Booksellers in Town and Country. ness of the man to whom the Lord will not impute sin (Ps. xxxii. 2).

London: Adams.


246, STRAND, London.

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