or differences among them;-it suffices that they all are his, and that he is ours. True love regards him in every view, and counts that, in each, he is lovely. While Christians rejoice in him as Jesus the Saviour, they hail him as Jesus the King. While they prize his benefits, they love his yoke and service. They not only desire to be eternally saved from wrath through him; they also revere his authority, and love his laws, and cling to the cross for his sake. While they pray with him before them, they act and live with him before them. While they always remember that he has once been here, they keep in mind that he will come again; and they connect all things, whether small or great, with his coming. We have next the family of the truth, the children of God." We know that we have passed from death to life, because we love the brethren." It is not to be disputed that ungodly people may love some of the attributes of good men for reasons that are satisfactory to them, while the piety of the objects loved makes no part of the reasons, -on the contrary, their consistent godliness will be deemed the only, or chiefly exceptionable part of their character, and the disappearance of it would enhance their loveliness in the eyes of such persons. But those of whom we speak, while not insensible to the operation of secondary causes, do principally love Christians because they are Christians; they are children of God by faith in Christ, they love him, and are loved of him, they bear the image of the adorable Saviour, and reflect the lustre of his worth. The more they see of this the more they love them, they can look on the rising excellence of such not simply without envy or anger, but with much pleasure and sincere rejoicing. This love expresses itself according to the situation of those who are its objects-in sighs, or smiles, according as they are in mourning, or in joy, or in more expensive and substantial acts and deeds. Now follows the word of God.-Taken altogether, this is a very important test. It is, moreover, one of easy application, and mistake concerning it is hardly possible. Every one must know whether he is in the habit of reading it, and delights in it, and derives strength and nourishment from its truths, and regulation from its precepts. This blessed book tries the tastes of men. Such as delight in the word of heaven will find bliss in the work of heaven. When its pure and holy precepts accord with the propensities of the heart, that heart can be no longer the temple of wickedness. When publications of a loose and frivolous nature are turned away from with loathing and disgust, this indicates that the law of the Lord hath been there, and that the grace of his Spirit hath been at work. A heart that is radically unholy has no relish for the Scriptures of truth. The food on which he luxuriates is earthly and corrupt. Once more, The institutions of Christ are a test of men's condition. Of those the sacred day is a chief object of the Christian's regard, as a remembrancer of our Lord's rising, and a season of holy rest, and an emblem of eternal peace. This day sweetens and sanctifies the other days, and makes them tolerable. Then is the hour when God blesses Zion's provision, and satisfies her poor with bread, and clothes her priests with salvation, and makes her saints to shout aloud for joy. To that day, therefore, they always look forward with pleasing expectations, and forsake not the assembling of themselves together, as the manner of some is. The soul that loves this day is a gracious soul, for to the carnal it is a weariness. Further, there are circumstances connected with the services of the day of very high importance as it regards the reality of our grace, and the sincerity of our hearts. A gracious heart loves gracious work. The hour of prayer is a revealer of secrets. It proclaims much that may be supposed to be unknown. Look at those individuals and families who are in the house of God a little before the hour of prayer, or certainly at the hour of prayer. Spiritual sloth has not crept over those persons and families, their household is not plunged in the mire of disorder. They enter into the spirit of the object which collects the saints together. They came to meet their God and their King, and lay the tribute of their praise at his feet. The praise is a most especial object for which they assemble, as also the prayer. Thus they seek to train themselves for the employment of heaven. To teaching they are not indifferent. They value the doctrines of the Lord, and wish to know more and more of his will and way. Of those who set light by these exercises of praise and prayer we cannot judge favourably, meantime heaven would but ill suit their taste; for there no preaching is heard, and there the charms of human eloquence dare not enter. Oh! how delightful to witness such a state of things as this in a congregation; yes, when with him of old they can say, "We are all here before the Lord to hear what he will say unto us, and that in a body we may present ourselves at his throne to praise and bless him!" He has This is one "Blessed are "Blessed are "He 3. The conduct.-The rule of this is the law of God in its utmost spirituality. There is not only an attention to the letter, but to the spirit of it. There is an effort not merely to have all right without, but to have all right within. The saint is delighted with it after the inward man. no desire to lower its high requirements, for he knows it is "holy, just, and good." He would not accommodate it to himself, but himself to it. Hence, it is his habitual and laborious effort to come up to its exactions. attribute for which the saints have ever been distinguished. the undefiled in the way, who walk in the law of the Lord." they that keep his testimonies, and seek him with their whole heart." "Not every one who saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father who is in heaven." that hath my commandments and keepeth them, he it is that loveth me." "Blessed are they that do his commands, that they may have a right to enter in through the gates into the city, and to eat the fruit of the tree of life." Sincerity is the foundation of this service. They not only wish to seem right, but to be right. The omniscience of God is everywhere recognised, and the power of it prevalent. No selection is practised. There is an unwearied and a universal wish and attempt at doing all the known will of Christ. Inclination, circumstances, human opinions, and such like, are not consulted; the only inquiry is,-what hath God spoken? Humour and interest, the whim and maxim of the passing hour, are not regarded. Uniformity as well as universality is conscientiously studied;-it extends to all times and all places. It is not fitful, but perennial-permanent, it ends only with life, and then it ends on earth but to begin in heaven. True Christians are always impressed with the thought, that the day of judgment will revise and review all things, and that our love will be determined by our service to Jesus. They remember that the end of the gospel is the renovation of the heart, the formation of a character, and these two things occupy their deepest thoughts. The love of God in their soul hath set all things right, and it now directs the tide of their affections in the proper channel. It is the spirit that moves them, the gale that wafts them forward. The incarnation of the Lamb, the work of the cross, is ever uppermost in their mind, and the prevailing inquiry in their bosoms, is, "What shall I render unto the Lord for all his benefits?" They are not inordinately solicitous for enjoyment-peace with God, and a glorious hope serve their purpose. They are intent on the duties which their Master hath pointed out to them; knowing that their life is his by purchase, they desire it to be his by appropriation. They labour, whether present or absent, that they may be accepted of him, and hear from his lips, "Well done, good and faithful servant, enter thou into the joy of your Lord!" Such their views and feelings, they can bear to be told the truth, and the whole truth; they court correction along with instruction, and desire that Christ may be Lord of every thought. We have now a word further to say: 1. To those who are seeking after God.-We have set before you the outlines of Bible religion. To be satisfied of this you have only to turn to the sacred volume. It sets forth truth to be believed,-it states the effects which that truth produces on the minds of believers,-it instructs them in the path they should pursue. These three points are as necessary to constitute a true Christian, as soul, body, and spirit to constitute a man. We counsel you, then, to take them in the order of nature, and as the Bible states them. Some will advise you to begin with the last, but heed them not, it will come to nothing. Others, perceiving the error of this, while in error themselves, will press you to seek after experience, thus driving you to make bricks without straw. A third, satisfied that both the above are wrong, will press you to a different course, to examine the doctrines of the cross, and perhaps to sit down contented with an assent to a clear doctrinal system, affecting neither the heart nor the life. There are three precipices all different, but all fatal. That fruit which is unto holiness, the end of which is everlasting life, can be found only on the tree of spiritual experience; and that tree will take root and bear nowhere, but in the soil of gospel doctrine—in the soil of truth moistened and enriched by the blood of the cross! That you may be trees of righteousness of the Lord's planting begin here then, and keep here! That you may grow up as goodly cedars, the glory of the earth, begin with truth, believe it-if the experimental power of it do not follow, be assured that you have not believed it; and if after what is considered experience, practice makes not its appearance, be assured that the experience is false, and that still you have not believed. This 2. To those who do find in themselves the previous marks.-Hold fast! Seek after higher attainments. Progress is duty, to remain stationary is dangerous; it is sinful. Many and great are the advantages of progress. is the only path to the assurance of hope. This is the sole way which leads from the gloomy vale of perplexity and doubt. This is the line that draws a broad distinction between the church and the world. This is the light that points to heaven. Each such man is, in his single person, an all-convincing evidence in behalf of the gospel, and a eulogium of its excellence pronounced by the Spirit of God. 3. To those who make a profession of the gospel and find that their religion is not that of the Bible.-Reader! We counsel you to consider. Sinners in Zion will soon be afraid, and fearfulness will surprise the hypocrites! Awful is your condition! You are a two-edged sword cutting both ways against the Lord-by your spirit and conduct in the world-and by your deportment and converse in the church. You shrink from the truth because it is against you, and you do not prize the kindness of those who, by an unabridged and faithful ministration of it, disturb your perilous repose. To all this an end will come, but what shall the end be of those who know not God? 4. To those who are holding on their way. We counsel you to keep up a familiarity with the work of self-examination. Be assured it is needful. The wise merchant examines his books every year-the mariner his vessel every voyage. Examine ye yourselves. For the sake of peace in a dying hour, and of the hope of your friends, when you leave them for ever, we pray you to remember this! The world is still asleep; the churches are asleep; sin is bursting forth as a volcano; crime and contempt of all authority, in heaven and earth, are coming in like a flood. Let the virgins, therefore, rise,-let the prophets warn,-let the trumpet blow, and let the soldiers of Christ muster to the conflict! London, October 6th, 1846. X. Y. Z. JOYS OF REPENTANCE. "WHICH is the most delightful emotion?" said an instructor of the deaf and dumb to his pupils, after teaching them the names of our various feelings. The pupils turned instinctively to their slates, to write an answer; and one with a smiling countenance, wrote Joy. It would seem as if none could write any thing else; but another, with a look of more thoughtfulness, put down Hope. A third, with a beaming countenance, wrote Gratitude. A fourth wrote Love, and other feelings still claimed the superiority on other minds. One turned back with a countenance full of peace, and yet a tearful eye, and the teacher was surprised to find on her slate, "Repentance is the most delightful emotion." He turned to her with marks of wonder, in which her companions doubtless participated, and asked, "Why?" "Oh," said she, in the expressive language of looks and gestures, which mark these mutes "It is so delightful to be humbled before God!" She had been one of Nature's lofty spirits, whose very aspect seemed to demand the deference of those around her, and who had strong claims to it. She had recently become "as a little child," under the influence of the gospel, and pride had not only yielded with sweet submission to the will of God, but had bowed without a murmur to the reproaches and almost persecutions of companions who hated the light when thus reflected from the countenance, and conduct, and conversation of one like themselves. She had been utterly ignorant of moral obligation. She had learned the evil of sin, and, at the same moment, the ample provision for its forgiveness and the humbling, melting of the soul, in penitential love, and gratitude, and joy, surpassed, in her view, all that the whole circle of emotions could furnish. Reader! Do you know this joy? Do you know from your own experience how " delightful it is to be humbled before God?" Repentance is, indeed, a duty-you admit it, and you have perhaps endeavoured to perform it. But it has been only as a duty. Has it been like a Catholic penance, entered upon with resolution-performed with exactness-and finished with perseverance as a task-painful and irksome and humiliating in itself; but pleasant only in its countenance, and tolerable only for its effects? If so, you have reason to tremble, but it has been only "the sorrow of the world which worketh death." You have all the sorrow and self-denial of religion without any of its joys, or any claim to its hopes of all men, surely such are the most miserable? Of all men they have the strongest inducement to turn to God with their whole hearts, to sweeten their sorrow with love and gratitude, instead of rendering it more bitter with fear and distrust. The great Master of the Christian desires willing servants, and will not admit the bondslaves of mere duty to his presence. If you know this " delightful emotion" -if you find it hereafter, you will prove it by indulging it often. The occasions will not cease on this side of heaven, The opportunity will recur every hour, and never will your peace be sweeter, or your hopes surer, than when, like this deaf mute, you find it "delightful to be humbled before God," and feel, "the joys of repentance." SOCIAL PRAYER-MEETINGS. THESE, according to the spirit in which they are conducted, may be regarded as an index to the state of piety in the church, at any given period. The church may languish for want of means to support the institutions of the gospel, but should never be suffered to pine away and die for want of that healthful ventilation of the soul which is secured nowhere so well as in the meeting for social prayer. If possible, every Christian should be there, punctually, habitually. He should come with all the fervour of piety he is able to secure, by holding intimate fellowship with Christ. But, alas! how oft is it the case that Christians resort to the place of social prayer rather to be refreshed and strengthened themselves than to contribute, as they might and should do, towards encouraging and strengthening others. Adopt the former plan, brethren, and the fewer the number at a prayer-meeting, the greater will be your zeal and devotion to those few-the greater will be the sense of individual responsibility in the method of doing good. Adopt the latter plan, and the moment the interest in religion begins to abate, numbers of your brethren will find excuses for absence, and shortly your meetings will not be worth the name, or will cease altogether. Christians of the present day, if I mistake not, are too selfish in their religion. They do not "count it all joy when they fall into divers temptations" and "suffer for Christ's sake," but count themselves lucky if they can escape self-denial and cross-bearing. They are eager for enjoyment in religion-they delight in its comforts, but shun the tribulation through which lies the way to the bliss of the kingdom of God. There are, I fear, some evangelical churches in England that sustain no social prayer-meeting of any kind, though I should hope the number is small. I would ask the brethren of those churches if they can rationally hope to prosper, either externally or internally, without the blessing of God? Can you, brethren, hope to sustain a permanent ministry without prayer? Do you not find it more difficult to raise money for the support of all the institutions of religion since you have given up the prayer-meeting? Can you enjoy a preached gospel dispensed to you by a minister whose hands are not sustained by the encouragements of the social prayer-meeting? Does your sabbathschool flourish as well? your children's prospects of entering the kingdom of God appear as fair as they did before you abandoned social prayer? But what are your excuses for this neglect? Why, in one word, they amount to this: you cannot enjoy yourselves so well in the prayer-meeting as elsewhere. You would do well to ask yourselves, if, after all, you are not following Christ merely for the loaves and fishes? You think too much of numbers, and estimate the value of a prayer-meeting too often by this criterion, too seldom by the sincerity, humility, and faith of those present. Give up this mode of estimating, pray you, brethren, and come together in the name of Christ; and though there be gathered of you but two or three, the Lord of glory will be in your midst, ready to communicate his Holy Spirit to him I that asketh. And in your fervent and honest supplications, your humble and hearty confessions of sin, and your deep repentance, he will bless you, and before you separate you will be constrained to say with the patriarch, "Surely the Lord is in this place, and I knew it not ;" and will feel in your souls as did they who saw his transfigured glory, "It is good for us to be here." D. O. C. "A POLISHED SHAFT." THERE are eternal, immutable principles in God's government. Even in fallen, perverted human nature they find a response to some extent. Jesus Christ perfectly understood those principles, and in his course through this world he readily fulfilled that prediction of the prophet concerning him, of which the heading of this article was a part. We cannot but admire the course of that unerring polished shaft more and more, as we contemplate it in contrast with the clumsy achievements of poor vain mortals. And yet they think-how many think!-that they are the people, and wisdom will die with them. Perhaps some one may inquire, What, in particular, awakens your admiration ? In reply I would say, among other things, I admire, 1. Its noiseless character. In this one single aspect it carries with it the seal of its Divine origin. "He shall not strive nor cry, neither shall any man hear his voice in the streets." And certainly it is not necessary in our day to say in this respect there is a wondrous contrast between the course of Jesus Christ and the course of other men. The shaft flew with unerring aim against all forms of sin, But did Jesus Christ ever attempt to stir up popular commotion against the powers that were? Did he not understand the secret springs of action, and did he not show that he knew well how to wield a power that would tell in its effects on the destinies of our race above and beyond all the popular prattlings about liberty and tyranny which have deluged our earth from that time to this? 2. Its low flight. Down among the poor. He was so poor a man himself, that he declares that though the foxes had holes, and the birds of the air had nests, the Son of man had not where to lay his head. Need I say that here is a contrast to all the schemes and devices of man? Who is desirous of following the shaft in |